MISC section - contents: [1] Vebbe Rebbe [1] From the virtual desk of the OU VEBBE REBBE The Orthodox Union - via its website - fields questions of all types in areas of kashrut, Jewish law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, headed by Rav Yosef Carmel and Rav Moshe Ehrenreich, founded by HaRav Shaul Yisraeli zt"l, to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah... Q: If it will be difficult to get to Birkat Kohanim (duchening) of Neilah on time, is it better to rush the davening or should we just not do it under these circumstances? A: The practice of doing Birkat Kohanim (=BK) during Neilah is referred to in a Mishna (Ta'anit 26a) and accepted by the Shulchan Aruch (Orach Chayim 623:5). The Rama (ad loc.), though, says that the minhag is not to do so. The Bach (OC 623) and Mishna Berura (623:8) say that this is because it is too common for BK to end up being at night. The GR"A (ad loc.; see Sha'ar Hatziyun 14) explains differently. Since the Mishna says one does BK at Shacharit as well, just as our minhag is not to do it then, we also do not do it at Neilah. Ashkenazim in America, for the most part, do not do BK at Neilah, but in Israel the minhag is to do so. This makes perfect sense according to the GR"A, who shaped many Israeli minhagim, as those who do BK every day, including Shacharit of Yom Kippur, can do so at Neilah. Is there a clear need, in light of the minhag in Israel, for BK to be done during the day, as you (and the Bach) assumed? The Yerushalmi (Ta'anit 4:1, cited by the Rosh, Yoma 8:20) brings a machloket as to whether Neilah is prayed after nightfall following Yom Kippur (Rav) or only during the day (Rav Yochanan). It asks on Rav from the fact that BK is said at Neilah, positing that BK cannot be done at night because it is compared to the service in the Beit HaMikdash, which is done in the daytime only. The Rambam (Tefilla 1:7) and Shulchan Aruch (OC 623:2) rule that Neilah must be done before the setting of the sun. According to the Yerushalmi's linkage, then, BK would also have to be during the day. The Maharil, though, says that BK can be done at night. He explains that parts of the service in the Beit HaMikdash could continue into the night. The Sheilat Yaavetz (51) supports the Maharil's position by pointing out that there are Rishonim who rule like Rav and thus do not accept the linkage between BK and the Avoda. These opinions notwithstanding, a clear majority of poskim rule that BK may not be done at night (see Yechaveh Da'at VI, 40). The Magen Avraham (623:3) suggests skipping the piyutim said during Neilah in order to get to BK on time and going back to them after the Amida. Yet, the cutoff point is not as simple as many assume, because is not clear cut, in general and in this regard, that the day finishes at what we call sunset. The Shulchan Aruch HaRav (623:8) says that daytime in this regard is until halachic night, Tzeit HaKochavim (stars out), which is at the very least thirteen and a half minutes after sunset. In general when the Shulchan Aruch talks about Sh'ki'a, he refers not to the ìdisappearanceî of the sun under the horizon but around an hour later. It is difficult to rely on this latter opinion since most of us regularly do work on Motzaei Shabbat and eat at the end of Yom Kippur before this. However, during the time of Bein HaShmashot, which we usually assume starts at sunset and extends for approximately 20 minutes, there is more room for leniency. Yechaveh Da'at (ibid.) says that while BK should be skipped at Neilah rather than said after nightfall, it should be done during Bein HaShmashot if the congregation did not succeed to get it in by sunset. This is because of a sefeik sefeika (double doubt). Maybe BK can be done at night. Even if it cannot be done at night, Bein HaShmashot is viewed only as a safek of night. This is all the more logical considering that the source of not doing BK is probably only rabbinic. While in theory, a congregation (in Israel) should consider steps, such as rushing and skipping piyutim, the psychological effect and the impact on the quality of tefilla may preclude going too far. If, then, the congregation gets up to BK modestly after sunset and has to choose between passing up BK or doing it at that time, we would suggest doing it - unless the matter would cause a fight. [2] Candle by Day I suppose we cannot always prevent things from getting on our nerves; what we can do, however, is to prevent things' getting on our nerves from getting on our nerves. From "A Candle by Day" by Rabbi Shraga Silverstein A Candle by Day - The Antidote - The World of Chazal by Rabbi Shraga Silverstein Now available at 054-209-9200 [3] CHIZUK and IDUD for Olim & not-yet-Olim respectively The essence of the Festival of Sukkot is simcha. ìAnd you shall observe the Festival of Sukkot for seven days... and you shall rejoice in your Festival... indeed, you shall be nothing but joyful (D'varim 16:13-15).î What is simcha? Is it merely the emotion of happiness and joy? A reading of Sefer D'varim would have us believe that it is far more. (In fact the term SIMCHA appears in D'varim many more times than in all other books of the Chumash put together.) The Torah instructs us that there are two requisite conditions for ultimate simcha to occur. The first is SHAM or SHAMA - there. In every instance (except in the one time that it that has nothing to do with the holidays) the term simcha is either preceeded or followed by a form of the word SHAM. Furthermore, the term SHAM is defined either as ìbefore HaShem your Godî or as the ìplace that there G-d shall choose to rest His Name.î Clearly all these references point to Jerusalem. The second indispensable condition is the inclusion of "you, your son and daughter, your servant and maid-servant, the Levite and the convert, the orphan and the widow (ibid). Thus the Torah teaches that true simcha can only be achieved in Jerusalem and even there only when you are surrounded by your brethren from all walks of life, from the lofty Levite the bearer of Jewish tradition to the simple handmaid and lonely orphan. Given these parameters, I would suggest that the Biblical V'samachta goes far beyond simple joy. Rather it is the excitement and the emotional high that comes with the sudden understanding of what it means to be a Jew. It is the reaching of new heights of self-value with the realization of being part of this glorious nation. It is the burst of fresh commitment to the service of the Almighty, the God of Israel. In the words of Maimonides in his Guide to the Perplexed, "The gathering of the nation on the three Pilgrim Festivals in Jerusalem is a wellspring for the strengthening of the bond between all parts of the nation to their G-d and His Torah." Similarly, the author of the Sefer HaChinuch writes that the purpose of the three Pilgrim Festivals was, ìto convince the people of Israel that each one, from the most high to the most low is an integral part of God's heritage, a member of His holy and chosen people, the guardian of His testimonies, the most precious of all the nations under the Heavens...î The significance of V'samachta is as cogent today as it was then. One has only to witness the results of a program such as Birthright to realize the powerful force that Jerusalem and the people of Israel exert on young people who have had little contact with Judaism. Parents in the Diaspora who wish to inculcate strong emotions of Jewish self-worth in their children would be wise to shower them with this kind of simcha. Rabbi Sender Shizgal, Jerusalem 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] Wisdom & Wit "How is it", R' Shmuel of Slonim was asked, "that we are told in a verse, 'Hashem will not consent to pardon [the sinner]!î How can we reconcile this with Hashem who is the All-Good." "This", said R' Shmuel, "refers to case where the sinner is convinced that he has done no wrong, and he thus feels no need to ask Hashem for forgiveness." 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 - HA'AZINU 1) Why does Moshe choose the word HAAZINU to describe the heavens listening and TISHMA for the ground listening? (32:1) 2) Why does G-D say SEE YOU THAT I, I AM HE, repeating the word I (ANI)? (32:39) 3) Why does G-D tell Moshe both THERE YOU WILL NOT GO and also TO THE LAND WHICH I AM GIVING TO THE CHILDREN OF ISRAEL? (32:52) It is obvious from the context that this is the land He is referring to! THESE ARE THE ANSWERS Ponder the questions first, then read here 1) The Da'at Zekeinim MiBaalei Tos'fot teach that the root OZEN implies speaking right into the ear and, therefore, relates to something which is nearby. SH'MI'A refers to something more distant where it is not directly in the ear. Moshe had a greater connection to the spiritual heavens than he did to the physical land. Thus, he applies the OZEN root to the heavens. (Yeshaya HaNavi actually reverses it in his prophecy since he connected more with the physical land.) 2) The Kli Yakar explains that G-D is accepting power over both the good and the bad in the world. No one should think that there is some kind of power over bad which is outside of G-D's power. This captured by the repetition of the word I. 3) The Ohr HaChayim answers that the words THERE YOU WILL NOT GO could be interpreted to mean that Moshe would never enter the land of Israel, even after the resurrection of the dead. Thus, G-D explained that He was only referring to the land WHICH I AM GIVING - to the Israel the Jews are entering now. However, after the resurrection, Moshe will also live in this 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",just re-published by Feldheim, ppp@ouisrael.org [6] from Machon Puah Celebration of Life - The Puah Institute was founded eighteen (Chai) years ago in humble surroundings in Jerusalem, and has since flourished to become a worldwide center for fertility and halachah. The Puah Institute answers over 300 calls every day, from all over the world, and services the entire spectrum of the Jewish world. Puah Institute offers free counseling and advice, a full supervision service to prevent mistakes in the fertility labs worldwide and numerous hours of educational programs for Rabbis, doctors, men and women. The Puah Institute has assisted over 50,000 couples and is involved annually in the birth of 1500 Jewish children worldwide. The Puah Institute is holding a celebration of 18 wonderful years and honoring Zvi Sand a very close friend and supporter of the Institute in a special dinner. There will be musical entertainment by Dedi Graucher. The Dinner will be held on Sunday Tishrei 13th (October 12) at the Jerusalem Renaissance Hotel 7:00pm, for a donation of 500NIS a person. For more information please contact Tamara 052-5423900, Dalia 052-2408880 or Esther 02-5861287 We hope to see all the friends of Machon Puah and Zvi Sand there celebrating life together with us. The Puah Institute for Fertility and Gynecology in Accordance with Halacha is based in Jerusalem and helps couples from all over the world who are experiencing fertility problems. Puah offers free counseling in five languages, halachic supervision and educational programs. Puah has offices in New York, Los Angeles and Paris. To contact the Puah Institute please call 02-6515050 in Israel or 718-3360603. Visit our website at www.puah.org.il [7] Yom Kippur Miscellany The well-known custom on Yom Kippur is to say Baruch Sheim K'vod Malchuto L'Olam Va'ed aloud in the SH'MA, whereas it is usually said quietly. First of all, the sentence is the only part of Sh'ma that is not from the Torah. For that reason, it is generally said quietly, to distinguish it from the rest of the Biblical passages. There are two origins attributed to Baruch Sheim. One says that it was Yaakov Avinu's whispered response of thanks to G-d when his sons proclaimed their complete faith and loyaly to G-d with the words: Hear (our father) Yisrael, G-d, our G-d, G-d is One. The other source says that Moshe Rabbeinu "borrowed" it from the angels and taught us to say it. Because the sentence is not originally ours, we modestly whisper it throughout the year. On Yom Kippur, however, when the nature of the day and its prohibitions elevate us spiritually, we resemble angels and only then do we "dare" (so to speak) say Baruch Sheim aloud. This second origin for Baruch Sheim... seems to fit well with the Yom Kippur practice. There is, perhaps, another reason why we say Baruch Sheim aloud on Yom Kippur. In the Beit HaMikdash, the sentence Baruch Sheim... was used as the response to a bracha, rather than AMEN. (This is learned, by the way, from the pasuk in Haazinu - KI SHEIM HASHEM...) On YK, with its focus on the service in the Beit HaMikdash, we say the sentence aloud. In the repetition of Musaf, we find the description of the response of the people in the Azara (courtyard of the Beit HaMikdash) to the Explicit Divine Name - they fell to the ground, prostrated themselves and said Baruch Sheim K'vod Mal'chuto L'Olam Va'ed. One should say Baruch Sheim with deepfelt Kavana, especially at Ne'ila. It is a very powerful six-word statement. [8] The High and the Low The repetition of the Yom Kippur Musaf Amida contains two very powerful sections that are said one right after the other. The two sections describe diametrically opposite states of Jewish experience. The first is the beautiful and detailed description of the Yom Kippur service in the Beit HaMikdash by the Kohein Gadol. Elaborating upon that which was read in the Torah a bit earlier, the Chazan movingly describes the "order of the day", including the multitudes who packed into the courtyard of the Beit HaMikdash to witness the events of the day. The blessing of the Kohen Gadol for a good year for all, the description of his counterance upon emerging from the Holy of Holies, the celebration that followed - all portray the most glorious period of Jewish History. Immediately thereafter, the text plunges us into a drastically different scene. We read of the Ten Martyrs who died sanctifying G-d's Name. The details are heart-breaking, especially when seen on the backdrop of the previous portion. Why are these two opposite pictures of Jewish History presented side by side? On Yom Kippur, says the Rambam, one should picture himself as precariously balanced, so that one mitzva will tip the scale to the good - for himself, for his community, for the whole world. And one sin can, G-d forbid, tip the scale the other way. The repetition of the Musaf Amida gives us two glimpses into history, but also shows us the possible scenarios of the future. Do we remain faithful to G-d, do we do more mitzvot, do we do the mitzvot better, do we improve the interpersonal relations among Jews. Do we do T'shuva. If so, we will soon reap the benefits of a complete spiritual and physical Jewish Life in Eretz Yisrael. If we take the other path, tragedy and horror await us. The Choice is ours. [9] Torah from Nature Hot/Cold The hottest temperature ever recorded on Earth was at El Azizia, Libya, which reached 136F (57.8C) on Sep. 13, 1922. The coldest temperature ever recorded was -129F (-89C) at Vostok, Antarctica, on July 21, 1983. That's a range of 265F (which is about 147C). The comfort zone for people is roughly between 20-25C (68-77F The coldest possible temperature is known as Absolute Zero, which is calculated to be -273.15C or -459.67F, the theoretical temperature at which substances possess no thermal energy. What about the hottest temperature? Is there such a thing? Well, the hottest temperature achieved by scientists is in the 2 billion degrees C range. That's way hotter than the interior of the Sun. Or any known star, for that matter. A theoretical limit? Maybe the Planck temp. 100000000000000000000000000000000 [10] Sukot Miscellany What does Sukkot commemorate? All holidays - Biblical, Rabbinic, Modern - mark events that occurred on the dates we celebrate the holidays. So too for fast days. Dates are significant. We left Egypt on the 15th of Nissan - hence, the date for Pesach. We received the Torah at Har Sinai on Shavuot. Rosh HaShana marks the Creation of Human Beings. Purim and Chanuka are locked into their calendar positions by what occurred on those days. On the sad side, Tish'a b'Av and the other fast days associated with the Churban (destruction) of the Beit HaMikdash, each fall on days that something particular occurred. So too for Yom HaAtzmaut and Yom Yerushalayim in our own time. What happened on the 15th of Tishrei? If something (GR"A) then okay, but if not, then what is Sukkot doing specifically at this time of the year and on that date? Tur says that had the mitzva of Sukka been commanded at Pesach-time (because of its connection to the Exodus), it would not be noticeable that we are performing a mitzva; it would seem that we are merely seeking comfort in the warming springtime. On the other hand, when we leave our homes as others are returning to theirs in anticipation of cooler and wetter weather, the mitzva aspect of Sukka is manifest. Rambam seems to take an opposite view, namely that the timing of Sukkot is a kind gesture by G-d - we dwell in the Sukka when it is neither too hot nor too cold, to do so in an enjoyable manner. (A lot depends upon where you live - Eretz Yisrael is highly recommended.) Ramban says that Sukkot is set at the other side of the year from Pesach to emphasize that we must appreciate G-d's having taken us out of Egypt and protecting us in the Wilderness - ALL YEAR ROUND. Pesach and Sukkot are each a 7-day commemoration of the Exodus, each begins on the 15th day of the first month of the year (both Nissan and Tishrei are considered first months). According to the Vilna Gaon, after the Sin of the Golden Calf, the Heavenly Clouds left the people. Only after the command to build the Mishkan, and after the materials were collected and the construction was about to begin, did the Clouds return. The GR"A says that this happened on 15 Tishrei, hence that date for Sukkot, the Sukka reminding us of the Clouds. Menorat HaMaor says that Sukka is a humbling experience, perfect for the Jew who has just brought in the harvest and is about to tuck himself comfortably into his home for the winter. He would usually burst with pride at what he accomplished. Sukka brings the Jew out of his complacency and remind him - in the frail Sukka - of G-d's dominion over nature. Chidushei HaRim says that the reason given by the Torah for Sukka - In order that your generations shall KNOW... KNOWLEDGE can be achieved best (or only) in a sin-free atmosphere, only right after the Yamim Nora'im. A person does not sin unless he is overcome by foolishness. Thus, we are capable of fulfilling the mitzva of Sukka best during the days following Yom Kippur, when T'shuva has restored our mental powers. R' Yosef Ber of Brisk: The phrase Simchat Torah literally means the joy of the Torah, to teach us that it isn't enough for us to be happy with the Torah, the Torah must be happy with us. [11] The Composite Chag and the Simcha Machine The view of the GR"A notwithstanding, it seems obvious that Sukkot is not so much a holiday in and of itself, but it can be seen as a composite - a very specific and special composite, of other chagim. Picture, if you will, a machine that we will use to filter out the element of simcha (joy) from other holy days, copy that element of simcha without its partner emotions, and build with that simcha, a special holiday, one well-suited to represent them all. Put Pesach into the machine and extract the joy of leaving Egyptian slavery and humiliation to become G-d's people. Leave behind the reminders of the bitter years as slaves. Leave behind the nervous anticipation of what will become of this new nation, so long enslaved. Take that pure joy of Pesach, duplicate it (don't take it away from Pesach) and fashion another seven day holiday beginning on the 15th of the first month of the year (Nissan and Tishrei both qualify for that honor), and let it too be in commemoratin of the Exodus. Now take Shavuot, the time of the receiving of the Torah. Put it into the machine to separate its exquisite joy from the other feelings of awe and dread. The thunder, lightning, fire and smoke, ever strengthening sound of the Shofar were not joyful experiences, they were terrifying. But the joy of Torah is real and very much a part of Shavuot. Duplicate it. Leave the original with Shavuot and take the copy, the pure joy of being one of G-d's nation. Attach that to an eighth day that will follow the seven days of the Chag. Let that be a day of rejoicing in the Torah. Pure joy. Let's call it Simchat Torah. Let's put it right after the seven days of the Chag rather than after seven sevens of days following the first day of Pesach. The weather is not ideal and waiting will be a hardship - but the parallelism remains. Now take Rosh HaShana and Yom Kippur, the Yamim Nora'im. Days of Awe. Days when the heavenly books of Life and Death are open before G-d. Put them into the machine and don't be surprised by the great joy that filters out. We don't always feel the joy on RH and YK, because many other emotions - all somber and serious, cloud the mixture. But take the joy of G-d's forgiveness, take the joy of being HaShem's children - even if He needs to castigate us. Copy it and pour it onto the seventh day of Chag - Hoshana Raba. Let that day be the culmination of the T'shuva and Kapara process begun nearly two months earlier. You've got a holiday that is so joyous that our Sages identified it as Zman Simchateinu, the time of our joy. Not because they had no better - no specific - name for it, but because it fits perfectly. Fully recognizing that Simcha is a mitzva for all three Regalim, and probably for Rosh HaShana and Yom Kippur as well, our commentaries nonetheless point out that the command of Simcha is not mentioned specifically in connection with Pesach, only once with Shavuot, but three times with Sukkot. If you are not yet convinced that Sukkot is a composite of the other chagim, take a look at its Torah reading of the first day. Topic: the cycle of the year. Shabbat, Pesach, the Omer, Shavuot, Rosh HaShana, Yom Kippur, and Sukkot. All other holidays have readings that are specific to each chag. Not Sukkot. It is the holiday of holidays. And what about its name! No, not Sukkot or Chag HaAsif. The other name. Chag. Sukkot is called Chag. Just Chag. For it is the quintessential Chag. And it is perfectly suited to its role. Agriculturally, it is only after the harvest that one can be truly joyous. Too many worries about the crops at Pesach and Shavuot time. And emotionally, only after the spiritually cleansing experience of the Yamim Nora'im can we be truly happy. And not even too much later. Right after Yom Kippur is best. And that's what we have. No time to come down from the high of Yom Kippur. Too busy building the Sukka, acquiring the Arbaa Minim. Preparing for Yom Tov. What also adds to our Joy is G-d's telling us that He remembers fondly our kindness to Him, by our following Him through the Midbar... [12] Rain, Rain...Come The second bracha of the Amida - every Amida, weekday, Shabbat, Chag - is known as the bracha of G'VUROT, strengths or powers (of G-d). It is in this bracha that we mention G-d as the Rainmaker, during the rainy season. MASHIV HARU'ACH UMORID HAGASHEM From Musaf of Shmini Atzeret until Musaf of the first day of Pesach, we say that G-d is (among other things), the MASHIV HARU'ACH UMORID HAGASHEM (MHUH), the Causer of the wind to blow and the rain to fall. This is what Rabbi Eliezer and Rabbi Yehoshua discuss in the opening mishna of Masechet Taanit. Rabbi Eliezer felt that we should begin "mentioning" rain from the first day of Sukkot, since the world is judged for rainfall on Chag (Sukkot). Rabbi Yehoshua objected and said that rain is a negative sign on Sukkot, so why mention it. R' Eliezer claims he was not suggesting asking for it; only mentioning it at this appropriate time. R' Yehosha states that if mentioning is not a request then we should mention MHUH all year round. Meaning that it is his opinion that we should mention rain only when we want rain, namely from the beginning of the rainy season. R' Yehoshua's opinion prevails and we begin mentioning MHUH from Shmini Atzeret Musaf. We will ask for rain from the 7th of Cheshvan. If one omits MHUH from the second bracha of the Amida, AND does not say MORID HATAL either, the Amida must be repeated. In Israel (and in many communities in the Diaspora), where MORID HATAL is said when MHUH is not said, it is considered that G-d's role as Weather Maker is acknowledged through- out the year. Therefore, if one forgets MHUH, he can assume that he said MORID HATAL in its place (by force of habit) and his Amida is not invalid. REMEMBER: for the two weeks after we start to say MHUH, we still say V'TEIN BRACHA in BAREICH ALEINU. We do not yet ask for TAL UMATAR until 7 Cheshvan (that is, in Israel. Beginning of December in Chutz LaAretz.) The Mishna explains that we delayed asking for rain until the last Oleh Regel (Pilgrim) returns home. Although this is anachronistic in our time, we retain the delay of two weeks as a practice of old, and as a reminder that this particular practice was based on our care and concern for every single Jew. This lesson is important and is therefore perpetuated even when the exact circumstances do not necessarily exist. Saying Tal U'Matar before its time challenges the validity of the Amida. Remember: MHUH and V'TEIN BRACHA until 7 Cheshvan. May we merit plentiful and beneficial rain this year. [13] Divrei Menachem In the twilight of his life, Moshe calls upon two witnesses to give eternal testimony to his prophetic words to a potentially wayward people. He declares: "Give ear O heavens and I will speak; and may the earth hear the words of my mouth" (D'varim 32:1). It appears that in addition to their permanence as witnesses, both Heaven and Earth could act as conduits to mete out the appropriate blessings or punishments due to the future generations of Bnei Yisrael. The heaven is the source of rain; the earth produces dew. Not surprisingly, in the next verse, Moshe uses the analogy of rain and dew to illustrate the potential influence that his words could have on his listeners, when he wishes for his teaching, "to drop like rain" and his utterance, "to flow like dew". Perhaps Heaven and Earth here also imply a partnership between Hashem (alluded to by Heaven) and Bnei Yisrael (represented by the lower world). From Moshe's perspective, however, it seems that some of us will intuitively become receptacles for the Heavenly rain while others among us will imbibe the teachings of the Torah like dewdrops on flowery petals. Gmar chatima tova v'chag sameach, Menachem Persoff [The Parshat Ha'azinu Homepage]
|
