When Parsha & Calendar Meet
e"dl zyxt zay xacna e"qyz xii` h"k May 26•27, '06
This Shabbat is the 236th day (of 354); the 34th Shabbat (of 50) of 5766 • We read/learn the SIXTH perek of Pirkei Avot an:k ` l`eny :mlFrÎc© «¨ r L£grx©f «§ oi¬¥aE ir§ ²¦x©f oi¬¥aE LÀ¤pi¥aE i´¦pi¥A | d´¤i§d«¦i 'ºd... When Parsha & Calendar Meet Parshat Mishpatim this year was at the end of Shvat. Anything to say about that? Don't know. Parshat Balak in early Tammuz? Don't know. Sometimes it isn't easy to find a Parsha•Calendar connection. But sometimes it is. Like theA weekly feature of Torah Tidbits to help clarify practical fact that Parshat No'ach is in Cheshvan. The obvious common factor is Rain.and conceptual aspects of the Jewish Calendar, thereby better fulfilling the mitzva of HaChodesh HaZeh Lachem... And the sedras that deal with Yosef and his brothers are read around This Shabbat we bench Chanuka time. There's something there to make a connection. Rosh Chodesh Sivan, How about reading Parshat Bamidbar, beginning the book of Bamidbar, and which will be on Sun• day • Yom Rishon, that benching Rosh Chodesh Sivan on the same Shabbat? With the Molad of Sivan is. Sivan's Rosh Chodesh is always one being on that Shabbat. With Rosh Chodesh Sivan beginning even beforeday, in our fixed calendar, because Iyar Shabbat Bamidbar is over? Seems as if we have what to say. has 29 days. Sivan itself always have 30. This Shabbat, we read of G•d's command to Moshe to count the people. It was oFW`¦x mFi§A x¨g¨n d¤i§d¦i o¨ei¦q y¤Cog W`ox on Rosh Chodesh Iyar 2449, that's 3317 years ago and one month. It was:d¨aFh§l l¥`¨x§U¦i l¨M l©r§e Epi«¥l¨r `¨A©d more than a year after we left Egypt, a little less than a year after arriving at The Molad of Sivan will be on Shabbat Sinai. It was almost 10 months after the golden calf fiasco and a little more afternoon, 5:20pm Israel Summer time. than three months before the Sin of the Spies. The first annual Pesach was;The molad is announced as follows • the first Pesach Sheni was still to come. In addition to the Meraglim still towithout adjusting for locale or daylight. happen, we also know that Korach and his rebellion as well as several other z©g©`¨e mi¦r¨A§x©` ,W¤cFw z¨A©W ,mFi©d d¤i§d¦i c©lFO©d events that angered G•d (so to speak) will soon be occurring. .m¦i©x¨d¨v©A r¨A§x©` i¥x£g©` mi¦w¨l©g i¥p§WE zFwc © Now take a step back. Rosh Chodesh Sivan will be Machar, on Yom Rishon. So In Rambam notation, that's nyz:ak 'y let us ride the Wayback Machine (without Mr. Peabody and Sherman) to 11 The actual (astronomical) molad (full months before when our sedra begins. To our arrival at Sinai, and moon)the is Shabbat morning at 8:25am. experience of camping at the foot of Har Sinai "as one person with one heart". Everything is potential. The good and the bad. Once again we relive the challenge of accepting the Torah AND Eretz Yisrael and maybe this time to skip past Galut and punishment straight to the Geula Sh'leima `"aa
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Israel Center TT #716 · page 1 · The Shabbat Parshat Bamidbar • Machar Chodesh 5766 issue Kohen • First Aliya • 19 p'sukim • 1:1•19
[P> 1:1 (19)] The command from G•d is to count the people, specifically the males from 20 years and up. 20 is the Torah's age for military service. Assisting in the census are Aharon and a representative of each tribe. The command came a year and a fortnight out of Egypt, on Rosh Chodesh Iyar 2449. The census was carried out as commanded. Commentaries point out that the command to count the SDT people was given to Moshe and Aharon (as opposed to just Moshe) because the census was done by collecting half•shekels from the people. Since money was involved, it is not proper to have only one person dealing with the matter • even if that person is Moshe Rabeinu! This became the ethical standard of dealing with public funds. On the other hand... Another commentator suggests that this census was not done with shekels, but rather with a direct head count. Although we learn that it is improper, and even potentially dangerous, to count people directly, in this case there was a direct command to count the people. Hence, no harm would befall them during the carrying out of these Divine orders. This, in contrast to Ki Tisa, where the Torah says, "WHEN you count, then you MUST collect the half• shekel, etc. There, the language in the Torah indicates that the counting was optional or practical, but not obligatory. Therefore, the indirect method was necessary. K'RU'EI HA'EIDA, a term for leaders of the people, is BAMIDBAR STATS written with a YUD in place of the VAV as in the word's pronunciation. Baal HaTurim says that we can look at 34th of 54 sedras; 1st of 10 in Bamidbar the YUD as a chopped VAV, to tell us that among the Written on 263 lines in a Sefer Torah, ranks 3rd leaders was a "not so worthy" individual. He says that Shlumiel b. Tzurishadai, the leader of Shimon, was Zimri 30 Parshiyot; 23 open, 7 closed, ranks 4th b. Salu, who caused G•d's anger to kill many thousands 159 p'sukim • ranks 3rd (3rd in Bamidbar) of people, until Pinchas' act put an end to Zimri (and to the plague). Having G•d's name in his didn't help him. 1823 words • ranks 13th (4th in Bamidbar) Note that there is a broken VAV in the Pinchas story, the VAV of BRITI SHALOM. Could be a REMEZ•level 7393 letters • ranks 9th (3rd in Bamidbar) connection. Note the difference in rank from p'sukim to words. BaMidbar's p'sukim are among the shortest in the Torah • 11.5 words/pasuk. Levi • Second Aliya • Compare: Vayelech: 18.4, Book of Bamidbar: 12.7, the Torah: 13.7 35 p'sukim • 1:20•54 [S> 1:20 (2)] The Torah lovingly records the census MITZVOT: results for each Tribe, beginning with Reuven, iden• tified as Israel's firstborn. Largest of the 17 sedras with none of the 613 mitzvot In light of all the "problems" that Reuven had, and the fact that Yehuda, Yosef, and Levi each ended up with an element of that which might have been Reuven's, it is interesting that Reuven retains the title "B'chor". Aliya•by•Aliya Reuven's count was 46,500 (7th). Sedra Summary [P> 1:22 (2)] Shimon, 59,300 (3rd). [P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p’tucha or s’tuma[P> 1:24 (2)] Gad, 45,650 (8th). respectively. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of [P> 1:26 (2)] Yehuda, 74,600 (1st). p'sukim in the parsha. [P> 1:28 (2)] Yissachar, 54,400 (5th).
[P> 1:30 (2)] Zevulun, 57,400 (4th).
Israel Center TT #716 · page 2 · The Shabbat Parshat Bamidbar • Machar Chodesh 5766 issue [S> 2:10 (7)] Reuven Camp on the south followed them. [P> 1:32 (2)] Yosef • Efrayim, 40,500 (10th • note that Joining Reuven were Shimon and Gad. Total for Machane Yosef's total by combining Efrayim and Menashe would bring its total to 72,700, and move it into 2nd place). Reuven was 151,450. [S> 2:17 (1)] Then the Leviyim with the Mishkan were [P> 1:34 (2)] Menashe, 32,200 (12th). to follow, so that they and it would be within the people, [P> 1:36 (2)] Binyamin, 35,400 (11th) not at its periphery.
[P> 1:38 (2)] Dan, 62,700 (2nd). [S> 2:18 (7)] Then follow Efrayim Camp from the west. [P> 1:40 (2)] Asher, 41,500 (9th). Menashe and Binyamin were part of Machane Efrayim. This camp was all from Rachel Imeinu. Their total was [P> 1:42 (2)] Naftali, 53,400 (6th). 108,100. [P> 1:44 (4)] After the count of each Tribe, the Torah [S> 2:25 (7)] And the last to travel was the Dan Camp, gives the grand total as 603,550. from the north. Joining Dan were Asher and Naftali. Their (The figure that is generally used to describe thetotal was 157,600. multitude that left Egypt is 600,000. It is obviously rounded from the actual total.) With women and[P> 2:25 (7)] The Torah next gives the total again, children, the number of people who left Egypt 603,550, is and then reiterates that Levi was not counted probably between 2 and 3 million. among the Tribes, and that the People did as commanded. [P> 1:48 (7)] The Leviyim were not to be counted together with the rest of the Nation, but were to be The lead tribe of each camp was based on OTOT, counted separately. It was the Leviyim who were charged SDT signs, transmitted by Yaakov Avinu. Baal HaTurim with carrying the components of the Mishkan and with points out a correspondence between Yaakov's bles• sings to his dismantling and erecting the Mishkan each time thesons and these camp•heads. Each son that Yaakov addressed in People traveled. Non•Leviyim were not to anger G•d by second person was to be a leader of a camp. "Revuen, YOU are my firstborn", "Yehuda, YOU your brothers will acknowledge", approaching the Mishkan in an improper manner. This "Dan... YOUR salvation", "Yosef... the G•d of YOUR father... applied to the encampment as well; the Leviyim were blesses YOU". camped around the Mishkan and the Tribes kept their distance in their camps. LiVnei Yehuda... for all the tribes the term LiVnei is R'vi'i • Fourth Aliya • SDT used, except for Bnei Naftali. Baal HaTurim says that they had more women than men. In the later census, "Bnei" is 13 p'sukim • 3:1•13 used for all the tribes since the men died out • all had more [P> 3:1 (4)] The Torah proceeds to name the sons of women. Aharon and Moshe. Commentaries point out that the low population figures (Actually, Moshe's biological sons are not mentioned. SDT recorded for Levi were closer to what would The be commentaries point out that Aharon's sons are expected according to natural demographics. The figures for considered to be Moshe's as well, because he (Moshe) the rest of the people were unnaturally high. This is a result of taught them Torah. This explains only why Aharon's the Torah's telling us, "and as they were tortured, so theysons are also Moshe's. It does not explain why Moshe's multiplied". Among the many miracles that occurred in Egypt, own sons are not mentioned. One reason given is that was the fact the the people proliferated so greatly under very they were "protected" from the Egyptian experience by adverse conditions. Since the tribe of Levi was not subjected to their maternal grandfather Yitro and as a result were the harsh conditions of slavery, its growth was "normal". never really part of Klal Yisrael.) [P> 3:5 (6)] The Tribe of Levi is to be assigned the tasks of assisting the kohanim in their work and in Shlishi • Third Aliya • safeguarding the Mishkan and its vessels. 34 p'sukim • 2:1•34 [P> 3:11 (3)] In essence, the Levi is to replace the B'chor who was sanctified from the day of the Exodus [P> 2:1 (9)] The next command deals with the position (and even before that). The b'chor was originally of the Tribes during encampment and the traveling order supposed to perform the sacred tasks of the Leviyim (and of the units. Three Tribes each formed a "camp" under kohanim), but lost the privilege as a result of the Golden one banner at one of the compass•points around the Calf. Levite camp. The leader of each "banner camp" is the leader of the "main" Tribe of the three, as indicated by "These are the names of the sons of Aharon, the B'chor the name of the camp. SDT (firstborn) Nadav..." The regular reading of the pasuk, based on the Taamei HaMikra (the Torah notes) indicates that The camp of Yehuda was to the east and was to be the Nadav is being identified as Aharon's B'chor. But there is a first to travel. Under the leadership of Nachshon b. Ami• vertical line which separates between B'chor and Nadav, nadav, the group included Yissachar and Zevulun, in suggesting that it is Aharon the B'chor; Nadav, having died addition to Yehuda. Totals for each tribe are repeated without children is not really a B'chor at this point. (Since the when the four flag•groups are described. Total forchildren of a deceased B'chor get their father's double portion, Machane Yehuda was 186,400. had Nadav had children he would retain the title of B'chor.)
Israel Center TT #716 · page 3 · The Shabbat Parshat Bamidbar • Machar Chodesh 5766 issue Imagine gathering 22,273 people and asking each to Chamishi • Fifth Aliya • choose a card from a batch of 22,273 cards, 22,000 of which have the words BEN LEVI on them and 273 have 26 p'sukim • 3:14•39 the words 5 shekel on them. This, says Rashi, is how they determined who would pay the 5 shekels for the [P> 3:14 (13)] Moshe is commanded to count the exchange. Leviyim • males from the age of one month. The three main families of Levi are Gei•r'shon, (the proper way to The exchange of firstborn animals mentioned in 3:45 pronounce the name in Hebrew, not Ger•shon), K'hat, refers to firstborn donkeys and NOT kosher domesticated and M'rari. Gei•r'shon subdivides into Livni and Shim'i. animals, which may not be redeemed. Rashi further says K'hat divides into the families of Amram, Yitzhar,that one sheep of a Levi can exchange more than one Chevron, and Uziel. M'rari's family groups are Machli and donkey•b'chor (since there is no mention of a surplus). Mushi. Gershon's count is 7500. They camp on the west of the Sh'vi'i • Seventh Aliya • Mishkan. Their leader is Elyasaf b. La'eil. They are to be in charge of the curtain material of the Mishkan,20 p'sukim • 4:1•20 including the coverings and the courtyard enclosure. [P> 4:1 (16)] A second census of Leviyim is begun with [S> 3:27 (13)] K'hat's total is 8600. They will camp to the counting of the family K'hat • males between the the south of the Mishkan. Elitzafan b. Uziel is theirages of 30 and 50. This was the work•force in the leader. (One of the things that angered Korach.) They are Mishkan. The people of K'hat first waited for Aharon to in charge of the main holy furnishings of the Mishkan, enter the Mishkan, remove the Parochet and cover the including the Aron, Shulchan, Menora, and Altars. Elazar vessels with special cloths. Only then could vessels be b. Aharon HaKohen is in charge of all the Leviyim. handled by the Leviyim. Elazar, the son of Aharon, was M'rari numbers 6200. Their leader is Tzuriel b. Avichayil, personally responsible for the special oils and incense of and they camp to the north of the Mishkan. They are in the Mishkan. charge of the structural materials: the boards, support [P> 4:17 (4)] The Torah warns the kohanim not to rods, foundation sockets, pillars. endanger the people of K'hat by not properly preparing Moshe, Aharon and sons camp to the east of the Mishkan. for their handling of the most sacred vessels. This parsha of four p'sukim is reread for the Maftir. In all, 22,000 Leviyim are counted.
Clarification... If one adds up the numberss of the three families of Levi, the total is 22,300, notHaftara • 25 p'sukim • 22,000, the number used in the exchange with the firstborns. Rashi explains that the 300 "missing" Leviyim Shmuel Alef • 20:18•42 were them• selves B'chorim, and were not part of the When Rosh Chodesh is Sunday (or Sunday and Monday), official exchange • see further. then the special Haftara for Erev Rosh Chodesh preempts Choose your neighbors well. Rashi points out that the the regularly scheduled Haftara of the week. SDT proximity of the Yehuda camp to the encampment of Moshe and Aharon and family, had a positive influence on the The connection between the Haftara and Erev Rosh three tribes of Yehuda, Yissachar, and Zevulun • the three tribes Chodesh is obvious. The opening words are: And Yonatan famed for their Torah scholarship. On the other hand, Reuven's said to him, tomorrow is Rosh Chodesh... closeness to Korach and his to Datan and Aviram, produces The real question is why the Sages decided on a special disaster. Haftara for Erev Rosh Chodesh in the first place. No other "erev" gets a special reading. Why does Machar Chodesh? Shishi • Sixth Aliya • Perhaps it is because Rosh Chodesh is so understated and often ignored. This became a way • in addition to Rosh 12 p'sukim • 3:40•51 Chodesh benching • to say: Hear ye hear ye, tomorrow is [S> 3:40 (4)] G•d next tells Moshe to count theRosh Chodesh. firstborns of the Tribes, from one month of age and older, From this reading we see that Rosh Chodesh was so that there can be an official exchange ceremony of celebrated with a special meal which was to be eaten in Leviyim for B'chorim. Moshe counts and finds that there a state of ritual purity. Many have the custom today of are 22,273 b'chorim. marking Rosh Chodesh today with a special meal. The [P> 3:44 (8)] A mass "redemption of the firstborns" is Haftara also serves as a source of the minhag of conducted by an exchange of 22,000 Leviyim (non•abstaining or reducing one's work on Rosh Chodesh... b'chorim) for 22,000 b'chorim (non• Leviyim) and aWith Israel's history resembling the waxing and waning payment of five silver sheqels each for the remaining 273 of the Moon, we see Machar Chodesh as a hopefilled firstborns to Aharon and his sons. message of a brighter tomorrow. The cycle continues until the Complete Redemption, when the Moon (and Klal Yisrael) will be completely restored.
Israel Center TT #716 · page 4 · The Shabbat Parshat Bamidbar • Machar Chodesh 5766 issue THE JERUSALEM INSTITUTE OF doctrine that the law of the Kingdom must be followed applies to other types of governments as well. The term JEWISH LAW • Rabbi Emanuel Quint, Dean kingdom in the doctrine is not to be taken literally. When Lesson 332 there is no king, the power belongs to the people residing in the land, and the representative government elected by the Evading Taxes people have the powers under the doctrine of Dina In lessons 293 through 297 we discussed the concept of Dina D’Malchuta Dina, although they are not adorned with a king. D’Malchuta Dina, (The Law of The Kingdom is the Law). All governmental functions exercised by the representatives Or “Abiding by the Laws of the Land.” I wrote in lesson 297 of the people have the force of the doctrine of Dina. The fact that from time to time I would again write about that this the Knesset also has members who are not only concept, since it is so fundamental to all of the halachanon•religious but some are anti•religious, does not alter the abiding and law abiding citizens of the land. Recently I was doctrine. Historically not all the kings of Israel abided by the doing research for an article that I was writing and whilelaws of the Torah. (He also cites sources that say that doing so came across an interesting response of the gaon,because of the members of the Knesset who are not Torah Chief Rabbi Ovadya Yosef. I have combined his response abiding, perhaps the doctrine does not apply, but R.Yosef with some of the ideas I presented in the earlier lessons and does not agree with them. He concludes by saying, also in the lessons dealing with taxes. Regarding the doctrine “therefore it appears to be the halacha that all those laws itself, I had already included all of what he says. But he has a dealing with taxes and real estate taxes and customs duties, startling note attached to the response that I thought would the law of the land must be followed, for this is part of the make for some very interesting discussions around a Friday doctrine of Dina D’Malchusa Dina). night dinner table. R. Yosef concludes with a note that says in essence that it is He was asked if according to halacha a citizen of the State of essential that the authorities be made aware that according to Israel could avoid paying income tax? (See Yechava Daat 8, halacha it is prohibited to levy a tax on Torah scholars who p.298.) He answers that one cannot avoid the taxes of theengage in Torah studies. It is also so determined in the State of Israel. Basically he cites the sources that I cited in Shulhan Aruch that Torah scholars are exempt from all types the aforementioned lessons. of taxes. Whether they are fixed taxes paid equally on all the resident of the community, or taxes levied on certain Does the doctrine apply to the land of Israel, which is not a individuals only, whether they are permanent taxes or only monarchy type of government, but rather an elected,temporary taxes. He cites decrees that were made to representative type of government? The question arises since excommunicate those authorities that levied taxes on Torah the original sources dealt with the Jewish monarchy. He cites scholars. This includes business profits made by the Torah some sources that hold that the right of the king to collectscholars, they are also relived of paying taxes on these taxes applies only to non•Jewish governments and onlyenterprises. This is seen from an incident in T. Sanhedrin 27 outside the land of Israel. Only such a Gentile government b, where R. Papi aided Bar Chama in a convoluted criminal can tell the Jewish inhabitants that if the do not pay taxes case by showing that the witnesses were not credible. In they will be banished from the land, one of the reasons of the return Bar Chama said he would ask the ruler to relieve R. doctrine of Dina.) A Jewish government cannot banish Jews Papi of his tax payments.Asheri, commenting on this from the Land of Israel, and the doctrine should therefore not passage says there was not belated bribery since R. Papi was apply. (See my lesson 295.) Rabbi Yosef concludes, as I did, in all events relieved of paying taxes since he was a Torah that the doctrine applies to the State of Israel. Furthermore, scholar. he writes that every Jew is equal in the Land of Israel and the king has no more rights than any other Jew. He holds, citing The point that Torah scholars should be relieved of paying Rambam chapter 8, Laws of Robbery and Lost Property, that taxes of course opens a Pandora’s box. Who is to measure if one does not pay the taxes levied by the king he is a robber the ability and sincerity of the person pursuing the Torah whether the ruler is a king over the land of Israel or a king study way of life? Most great Torah scholars would probably over any other country. not take advantage of such a law since it would build up more resentment on the part of the non•Torah scholars who He then discusses the fact that we live in a country where the would find their taxes increased as a result of this type of tax officials are elected. Does the doctrine of Dina D’Malchuta relief, and also because the true Torah scholar would be too Dina apply here too, or only to monarchies? He says that as modest to include himself in the category of a Torah scholar. far as income taxes, real estate taxes, and customs duties are concerned, the doctrine definitely applies. He cites the Talmudic passage in T. Avoda Zara (10b) where there is a The subject matter of this lesson is more fully discussed in dialogue between the Roman emperor Antoninus and Rabbi volume IX chapter 369 of A Restatement of Rabbinic Civil Law by E. Quint. Copies of all volumes can be purchased via email: Judah haNasi, the redactor of the Mishna. There it is [email protected] and via website: discussed in Tosafot that the Romans set up a Senate of 300 www.israelbooks.com and at local Judaica bookstores. senators. This shows that the doctrine also applies Questions to to [email protected] governments that are not run by monarchs. He furthermore shows, citing Talmudic sources, that any government in Israel must have its laws followed. And their authority extends to all of the officials appointed to their tasks. The
Israel Center TT #716 · page 5 · The Shabbat Parshat Bamidbar • Machar Chodesh 5766 issue TANACH matzeiva was not suitable and had to be replaced by the mizbeiach of 12 stones, this is the chidush of the other 4 SPIRITUAL AND ETHICAL ISSUES IN THE books of the Torah. BEREISHIT STORIES by Dr. Meir Tamari "And Yaakov vowed a vow… then Hashem will be my G•d" "Megilat Yaakov" [2] (28:20); this is the first time in Tanach that we find somebody explicitly taking an oath, the second is when "The purpose of the revelation vouchsafed to Yaakov was to Israel promised to dedicate all the booty if the war against teach him that Hashem rules the world and conducts Arad it was successful (Bamidbar 21:2•3). Rabbi S. R. Hirsch through all the forces, natural, animal and human, that are in translates the 'im' in the vow not 'if' but rather as 'when', just it" (Radak). like Chazal understood it when they explained that the Torah Yaakov's reaction to this revelation was twofold: speaks not of the possibility but rather of the obligation to make interest free loans (Shmot 22:24). Therefore the vow is He awoke filled with awe and trembling; "This is the House that when G•d brings Yaakov back home to his parents, of G•d". "Avraham understood the way to G•d as being aprosperous and safe, despite his going into exile penniless mountain; as it is written [at the Akeida] "On the mount of and his subsequent suffering there, then it will be obvious to G•d one is seen". [That is on the spiritual heights all one that He is his G•d. Similarly, it is argued that the real experiences Hashem]. Yitschak understood the way as being proof of His existence is the continued existence of the a field; as it is written "And Yitschak went out to meditate in Jewish People and their return home, despite their unnatural the field". [That is in spiritual isolation, separate frombeing in the long galut, landless and persecuted. "In his vow worldly matters]. Yaakov alone saw the way as the home of Yaakov uses the name 'Elohim', G•d in His manifestation of people. [Sanctifying everyday mundane human activities]" Justice and Judge, showing that he accepts that from now (Shem Mi Shmuel). The text uses a sequence of 5 words to He, the Compassionate One, will deal with him in show the zeal with which he set the stone on which he had Judgment" (Soforno). slept, as a matzeiva, as a memorial of his revelation. "Then he anointed it with olive oil either to be able to recognize"The blessing of food and clothing is preceded by Yaakov's that particular stone on his return or as mark of its holiness prayer for G•d's protection, not of possessions of which he as Moshe did to the vessels of the Mishkan. It would serve as then had none but rather of his spirituality and morality. a sign that his descendants would indeed inherit the LandWho can count the number of people who before they had to since he was thereby demonstrating ownership, just trod as the path of earning a livelihood were morally pure but to Avraham and Yitschak had done by their actions in thegain bread and clothing have given up morality, Land" [digging wells, pasturing their flocks and buyingconsideration of the honor and property of others, and even Ma'arat HaMachpeilah]" (Radak). "The matzeiva, consists of for their own marriage? Now commencing on this path, he is a single stone, mizbaeach is an elevation built of numerous so deeply conscious of this danger that he first prays for stones; the former presented by nature, the latter made bystrength not to forfeit any of his spirituality and morality. man. Before Matan Torah, G•d's rule was manifest primarily Integrity is therefore the first thing that the first Jew on his in what Man gets from G•d, whereas with Matan Torah G•d, way to found a home, wishes for" (Rabbi S.R. Hirsch). is revealed and glorified primarily by what Man does with This is installment #129 in Dr. Tamari’s series on “Tanach and G•d given gifts; that is the purpose of the Lawgiving" (S. R. its messages for our times” Hirsch). When centralized worship became mandatory with the establishment of the Mishkan and Temple, the bamot were forbidden, however, it proved extremely difficult toMISC section • contents: enforce and only a few kings succeeded in abolishing them. It is quite easy to understand this difficulty since the need for [1] Vebbe Rebbe voluntary personal individual prayers for success or petitions [2] Candle by Day for release from suffering or ill•health, and even praise of G•dare universal human religious needs and spiritual desires [3] From Aloh Naaleh practiced by all religions even pagans. However, our concept of mandatory prayers, all of a national character couched in [4] A Touch of Wisdom, A Touch of Wit the plural, is an intrinsic innovation of Judaism only and has remained so even until this day. One does not fulfill one's[5] Parsha Points to Ponder halahkic obligation of prayer by supplications of a personal [6] Portion from the Portion nature, these are merely permissible insertions into the national prayers. The matzeiva was used throughout Sefer [7] MicroUlpan Bereishit, to express Man's worship of G•d, since this is the book of individuals, great men seeking Him, from Adam,[8] Eiruv Tavshilin Noah, Shem, Eiver, culminating in the Avot and Imahot; for all of them the individual stone was a fitting expression.[9] From the desk of the director However, with the formation of the Jewish People, the expression changed to that of a whole nation settled in the sanctity of their Land and devoted to Him, for that the
Israel Center TT #716 · page 6 · The Shabbat Parshat Bamidbar • Machar Chodesh 5766 issue [1] From the virtual desk of the OU VEBBE REBBE out that when everyone listens to the chazan, he appears to be doing chazarat hashatz for them, but it is not possible to do The Orthodox Union – via its website – fields questions of all chazarat hashatz before the tzibur has said the silent SE. Rav H. types in areas of kashrut, Jewish law and values. Some of them Schachter posits that it is appropriate to say Kedusha only in the are answered by Eretz Hemdah, the Institute for Advanced appointed place within one’s SE. During chazarat hashatz, it is Jewish Studies, Jerusalem, headed by Rav Yosef Carmel and as if the whole tzibur is in the midst of SE. However, regarding Rav Moshe Ehrenreich, founded by HaRav Shaul Yisraeli zt"l, HK, where everyone is reciting their own SE, if one has not to prepare rabbanim and dayanim to serve the Nationalbegun yet, Kedusha is not in the right place (Nefesh HaRav, pg. Religious community in Israel and abroad. Ask the Rabbi is a 126). Rav Schachter also reports that Rav Soloveitchik had the joint venture of the OU, Yerushalayim Network, Eretzpractice of beginning SE with the chazan in HK. Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah... Both positions on your question have significant support, and the stakes seem low, as the participants in the debate agree that Sometimes a minyan does what is called a heiche under pressing circumstances the other approach can be Q kedusha (=HK), where the chazan says Shemoneh followed. Yet, the majority opinion and the more prevalent Esrei (=SE) aloud through Kedusha before anyone has practice for Ashkenazim is to wait until after Kedusha before said the silent SE, after which everyone davens quietly. When starting SE during HK (at least for Mincha, when HK is more this is done, should the tzibur start SE along with the chazan or common). People who follow Rav Soloveitchik’s rulings start answer the beginning of SE and begin their own SE after along with the chazan. Kedusha? Ed. note: Aside from those extenuating circumstances The Shulchan Aruch and Rama discuss starting SE for which HK seems to have been custom•made (pun along with a chazan in two different contexts. One is intended), it should preferably not be used merely as a A where the tzibur did things normally, but a latecomer time•saving device. It might come in handy for a bus is ready to start SE when chazarat hashatz (the repetition of the load of people at a late afternoon Mincha stop on the Amida) is about to begin (Orach Chayim 109:2). The other is roadside, but when at all feasible, the regular system where, for extenuating circumstances, e.g., the end time for should be used. davening is approaching, the tzibur wants to do HK (Rama OC Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly 124:2). (We will discuss neither the question of when parsha a sheet published by Eretz Hemdah. You can read this congregation should choose the HK system nor the origin of our section or the entire Hemdat Yamim at www.ou.org or minhag that the chazan stops reciting aloud after Kedusha.) www.eretzhemdah.org. And/or you can receive Hemdat Yamim In the former case, the Shulchan Aruch describes the individual by email weekly, by sending an email to [email protected] as starting to recite SE along with the chazan. Rav Ovadya with the message: Subscribe/English (for the English version) Yosef posits that this is the correct approach both regarding the or Subscribe/Hebrew (for the hebrew version). Please leave the case of the individual and that of HK (Yalkut Yosef, vol. I, pg. subject blank. Ask the Vebbe Rebbe is partially funded by the 279). Even though one should normally not answer Kedusha Jewish Agency for Israel during one's silent SE, he may in this case because he is reciting it in its correct place along with the tzibur (see Tosafot, Berachot 21b). However, the Rama says that the individual [2] Candle by Day should preferably commence SE only after answering Kedusha. The Mishna Berura (ad loc.:14) cites significant Ashkenazic Moral growth carries with it the danger of coming opposition to the Rama. They say that it is fine to start with the to despise others to the extent that we rise above chazan and it may be preferable, especially in Shacharit, where them. Any moral system worthy of the name must the alternative is answering Kedusha at the precarious juncture regard such a development as a violation of its of “Shira Chadasha”. very spirit. Regarding HK, the Rama (ibid.) talks about starting along with the chazan, as long as someone delayed starting SE in order to From "A Candle by Day" by Rabbi Shraga Silverstein answer Amen. This seemingly answers your question.A Candle by Day • The Antidote • The World Of Chazal by However, the Rama referred to a case where there was notRabbi Shraga Silverstein • Now available at 054•209•9200 enough time to daven normally, and some commentaries understood that there was not even enough time to start SE after Kedusha. If there were, it would be proper for the tzibur to wait [3] CHIZUK and IDUD (Mishna Berura 124:8). This, then, answers your question in the opposite direction. It is unclear what the issue is. It could be a for Olim & not•yet•Olim respectively matter of having people answer Amen to the b'rachot, which is Parshat Bamidbar is (almost) always read on the Shabbat before more of an issue for a tzibur than for an individual (implication Shavuot, the last Shabbat of the Omer period. After counting 49 of Divrei Chamudot, B'rachot 4:15). Alternatively, the problem days of tum'ah, uncleanliness, we are ready to celebrate the could be answering Kedusha in the midst of one’s SE. If it is holiday of Shavuot. In Bamidbar, following the catastrophe of the latter, as the Magen Avraham (109:9) implies, the reason the golden calf when so many members of the Jewish people may no longer apply (see Levushei Serad, ad loc. – we cannot died, God commands that a census be taken. Rashi explains that presently address the details). the census was taken out of God's love for the children of Israel, There are significant reasons to say that it is preferable for the as the Shechina entered the Mishkan. Therefore we read: tzibur to start SE together. Kaf HaChayim (OC 124:10) points "Count the heads of the children of Israel according to their families and the house of their ancestors."
Israel Center TT #716 · page 7 · The Shabbat Parshat Bamidbar • Machar Chodesh 5766 issue In the modern world, a census may be taken for variousstore is empty, what is the use of samples outside?" purposes: political, business, medical, etc. In the Diaspora, a "The same applies to me. Tikkun Shavuos is only a sample of census is taken at regular intervals to assess the state of the the Torah," said R' Yaakov. "A chapter of each book, a Jewish people. The census of American Jewry shows that there Mishnah here and there, a sample of the Talmud, and so on. continues to be a steady drop in the number of Jews and an You, who know the whole Torah, can settle for samples. I increase in the number of mixed marriages. Surely Rashi would however, who do not know the Torah or the Talmud, of what not have said that such a census is beloved upon God. Goduse are samples to me?" rejoices with continuity of family structure that is dedicated to the Torah way of life. Shmuel Himelstein has written a wonderful series for ArtScroll: Words of Wisdom, Words of Wit; A Touch of Wisdom, A Touch In the S'fardic community the Shabbat before Shavuot is called of Wit; and "Wisdom and Wit" — available at your local Jewish Shabbat Kalla. Shavuot, the festival that celebrates the giving of bookstore (or should be). Excerpted with the permission of the the Torah, emphasizes the fact that the relationship between copyright holder God and the Jewish people is similar to the relationship between a Chatan and his Kalla, a relationship of love and a long list of commitments. [5] Parsha Points to Ponder • Bamidbar Among other things, God gave us a dowry, "to your seed will I give this land." We dare not reject this dowry especially since 1) The Torah describes that the Jewish encampment was each successive census shows ever increasing losses. It isestablished in the second month of the second year after the incumbent upon us to thank God for His dowry and have the Jews left Egypt. Why wasn't their encampment set up love and courage to consider coming on Aliya. immediately after their Exodus from Egypt? Rabbi Charles Weinberg, Jerusalem 2) Why does the Torah mention the seemingly unrelated fact that Nadav and Avihu had no children when describing their TORAH THOUGHTS as contributed by Aloh Naaleh members deaths? (3:4) for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat Ha'Shavuah 3) Why does the Torah use the word MELACHA to describe the work of the family of Kehat (4:3) while it uses the word AVODA regarding the work of the families of Gershon and Merari? [4] A Touch of Wisdom, A Touch of Wit R' Yaakov, the Maggid of Dubno, was once invited to spend THESE ARE THE ANSWERS Shavuos in Vilna, and spent the festival with R' Eliyahu, the Ponder the questions first, then read here Gaon of Vilna. On the first night they both stayed up as is the custom, and studied Torah throughout the night. While R'1) Rav Yaakov Kaminetzky teaches that Moshe could not have Eliyahu spent the time on the Tikun Leil Shavuos, whichestablished the encampment right after leaving Egypt since this consists of extracts from all the books of the Bible and Talmud, would have led to all kinds of strife with various tribes R' Yaakov studied the masechta which he was learning at the questioning why they were not closer to the front and the like. time. Now, in the second year, the Mishkan had been established in the center of the Jewish camp. With the Mishkan in place, "Why," asked R' Eliyahu "don't you study the Tikun Shavuos as everyone was able to maintain continued focus on the fact that is customary?" the goal of life is serving G•D and every tribe and every person "I'll tell you a story," said R' Yaakov: has a different and unique role to play in that service. Who is in front and leading is up to G•D and everyone would accept their A man married off his daughter to a Torah scholar, and as role. Thus, the encampment could not have been success• fully agreed in the wedding contract, supported his son•in•law for a established prior to this time. number of years while the young man continued his learning. After the agreed upon time period, the man called in his2) The Kli Yakar answers that had Nadav and Avihu had son•in•law and said to him, "My son, until now I supported you. children, G•D would not have punished them right away but Now the time has come when you must support your family on would have delayed the punishment for a few generations (if your own." "But what should I do?" said the son•in•law. the subsequent generations would have continued similarly sinning). The reason they were punished immediately was "Go out into the marketplace and see what everyone else does, because they had no children thus making this information and follow their lead," his father•in•law advised him. extremely relevant to their deaths. The young man went into the marketplace and saw that there 3) The Meshech Chochma explains that Gershon and Merari were many stores, each with its merchandise displayed outside. used wagons and cattle to do their carrying and according to the He rented a store, bought a few pieces of material, and hung Gemara in Masechet Shabbat (154) this is not a melacha on them outside his store. When the customers came into the store, Shabbat. Thus, the Torah describes it as AVODA. The family they saw the store was empty, and left. Finally, the young man of Kehat, however, did their carrying on their shoulders, returned to his father•in•law and complained, "I did everything something which is a melacha on Shabbat. Therefore, the Torah you suggested, and I haven't even a penny to show for it." And uses the word MELACHA. he told his father•in•law the whole story. Parsha Points to Ponder is prepared by Rabbi Dov Lipman "Fool," the father•in•law said angrily, "Whatever you saw Mashgiach Ruchani, Yeshivat Yesodei HaTorah in Bet hanging outside the other stores was simply a sample of what Shemesh, author of "DISCOVER: Answers for Teenagers (and they had inside the store. People see the samples outside and adults) to Questions about the Jewish Faith", soon to be then come in to buy the merchandise inside. However, if your republished by Feldheim • [email protected]
Israel Center TT #716 · page 8 · The Shabbat Parshat Bamidbar • Machar Chodesh 5766 issue [6] You can make your own biscuits if you want, but there's enough work here just with frosting all the biscuits. Have everyone at the table match the numbers with the appropriate tribe. Check if the totals are correct. Then ask them some questions: Which tribe has the most people? Which the least? Which Machane had the most? The least? Why don't the three families of Levi tally correctly with the Levi total? (See by Rakel Berenbaum Rashi) FEEDback to [email protected] Reuven 46,500 BAMIDBAR • NUMBERS Shimon 59,300 Gad 45,650 This Shabbat we start reading the fourth book of the Torah • Bamidbar. The literal translation of the title of this • Degel Machane Reuven 151,450 book would be "in the desert", and it is true that it does Yehuda 74,600 recount what happens to the Jewish people on their sojourn through the wilderness. But in English this book is Yissaschar 54,400 called Numbers • which is based on the name given it by Zevulun 57,400 our Rabbis, SEFER HAPIKUDIM , the book of the • Degel Machane Yehuda 186,400 countings. The Jewish people are counted twice in this book, once in the first portion • the sedra of Bamidbar, Efrayim 40,500 and again in Parshat Pinchas. Menashe 32,200 In our sedra, Moshe is commanded to "Take a census of Binyamin 35,400 the entire Israelite community. Do it by families following the paternal line, according to the names of each male, • Degel Machane Efrayim 108,100 taken individually" (1:2) Dan 62,700 In Parshat Pinchas, the words "by families" is left out. Asher 41,500 That is because the first census was to determine how the tribes would camp, so that Hashem could dwell in their Naftali 53,400 midst. For this they needed to know who belonged to• Degel Machane Dan 157,600 each family. Each person gave their family "yichus". This Total 603,500 would also help later when they actually divide the land among the tribes. Gershon 7500 The second census (in Pinchas) is solely for the purpose Kehat 8600 of tallying how many soldiers there would be. There• fore Merari 6200 it wasn't necessary to mention "by families". (Daat Mikra) Levi total* 22,000 The book is filled with numbers. But that is not the only reason the book is called Numbers. There Non•Levi is a first borns 22,273 significance to these countings that give the frame to this book. The people were counted for a military reason • all ICING men over 20 were counted. All those who would go out to war to conquer the Land of Israel. As all the stories that 1 cup confectioners sugar are related in this book of Bamidbar, the countings are 2 Tbsp. boiling water significant because they show us how the people prepared to enter the Land. Everything is related to what 1 Tbsp. oil Moshe tells his father•in•law, "we are now on our way to ½ tsp. vanilla the place that G•d promised to give us." The book is filled Mix all ingredients together. with the anticipation and immediacy of going into the Land of Israel and the unfortunate circumstances that caused this to be postponed and the Jews to wander in the desert for 40 years. When learning this book of Bamidbar, we [7] MicroUlpan should not let the complaints the people listed against the Common Hebrew term: SHPACHTAL Holy Land influence us. Rather we should hear the message of the excitement of coming to the Land of Israel English: Putty knife. and let us all be counted in the people who actually come Real Hebrew: MARIT to the land to "conquer" it. The recipe this week has to do with numbers. Take a package of "bisquitim" [flat rectangular cookies, choose zi¦x¨n the ones that are the biggest]. On half of the biscuits write the name of the tribes with icing, on the other half write the number of people that were counted for that Tribe.
Israel Center TT #716 · page 9 · The Shabbat Parshat Bamidbar • Machar Chodesh 5766 issue the ET of others does not work. When in doubt, consult [8] for next week EIRUV TAVSHILIN your Rav. When Yom Tov is Friday or Thursday•Friday, we make One school of thought holds that we can't really cook on an Eiruv Tavshilin (ET) on Erev Yom Tov, which begins Friday for Shabbat, but with an ET, one may cook on the preparations for Shabbat, so that we will be able to Friday so that in case unexpected guests should happen continue cooking for Shabbat on Friday. Without the ET, to come to our home, there will be food for them. If no cooking (and other things) is allowed on Yom Tov, only guests show up, the food can be used for Shabbat. This for the day itself. opinion insists that one finish his cooking on Friday a Shavuot is on Thursday•night•Friday this year, so we reason• able amount of time before Shabbat, so that the will be making an ET on Thursday, Erev Yom Tov, which food could really be served to unexpected guests on will permit cooking, baking, and lighting candles onYom Tov. Friday (Yom Tov) for Shabbat. ET is a rabbinic mitzva that was meant to solve the Sometime before Yom Tov, one takes a Challah orproblem of fresh cooked food for Shabbat, and at the Matza and a cooked food (hard boiled egg, piece of same time to preserve the proper observance and gefilte fish, piece of chicken, etc.) which will be eaten on respect for Yom Tov. ET does not permit anything that Shabbat (many eat the ET at Seuda Shlishit, but it only is a Torah prohibition, but it does (properly) bypass must last until Shabbat to be effective). what would otherwise be a rabbinic violation. With baked & cooked items in hand, one recites the following bracha... [9] Divrei Menachem 'd d¨Y©` KEx¨A In Parshat Bamidbar we recall the importance of tribal identity and the significance of interpersonal relation• ships between m¨lFr¨d K¤l¤n Epi¥dŸl'¡` neighbors. The Torah describes where each of the 12 tribes was to be situated in the desert encampment and even mentions where the heads of the tribes were placed relative to the ei¨zF§v¦n§A Ep¨W§C¦w x¤W£` Mishkan that occupied the center of the camp. For example, the Torah tells us that the house of Kehat (of the :aEx¥r z©e§v¦n l©r Ep¨E¦v§e tribe of Levi) was to dwell south of the Mishkan (Bamidbar and then makes the Eiruv declaration, which is in3:29). As HaRav Neventzal reminds us, the placement of the Aramaic, because it must be understood and Aramaic tribes and their respective families was ordained by G•d; the was the vernacular of the time. It follows from this that positioning of the dwellings was not the result of subjective one should make the declaration in whatever language desires of tribal leaders. he understands. It is still traditional to say it in Aramaic, but you should feel free to follow the Aramaic withYet with respect to Kehat, Rashi cites the Mishnaic idiom: Hebrew and/or English, as follows... "Woe to the evil person; woe to his neighbor!" Rashi is referring to the fact that because Korach of the Kehati family `¨t¥n§l `¨p¨l `¥x¨W `¥d§i `¨aEx¥r oi¥c£d©A dwelt next to the tribe of Reuven, the children of Reuven got caught up in Korach's rebellion against Moshe with all the `¨b¨x§W w¨ `¨l§c©`§lE p¨ `¨n§h©`§lE l¨ `¨X©a§lE tragic consequences. One questions how this happened considering that the tribal `¨Y©A©W§l `¨a¨h `¨nFI¦n `¨p¨k§x¨v l¨M c©A§r¤n§lE neighbors were located near each other by Divine command. One answer is that initially Korach was on a high spiritual level. :z`ŸG©d xi¦r¨Ami¦ x¨C©d l¥`¨x§U¦i l¨k§lE Ep¨l When Korach slipped, however, Reuven failed to act. Perhaps Reuven could have learned from Avraham who finally kept his oi¦n§H©d§lE l¥X©a§lE zFt¡`¤l Ep¨l x¨Yªn `¥d§i d¤f©d aEx¥r¨A distance from his own protégé Lot rather than risk Lot's z¨A©W§l aFh mFIn ¦ Epi¥k§x¨v l¨M zFy£r©l§e x¥p wi¦l§c©d§lE negative qualities influencing his household. :z`ŸG©d xi¦r¨Ami¦ x¨C©d l¥`¨x§U¦i l¨k§lE Ep¨l Shabbat Shalom and Chodesh Tov, Menachem Persoff With this EIRUV it becomes permitted for us to bake, cook, to “hide” food (refers to packing food into an oven in such a way that not only will heat be maintained, but increased as Towards Better Davening and Torah Reading well), to light candles, and do all other needs from Yom Tov to (for) Shabbat • for us and all Jews who live in this city. KEDUSHA REVISITED again After the bracha and declaration (it is also a good idea TTreader RAW called our attention to an inaccuracy in the to explain the basics of Eiruv to the members of your Nusach Sfard version of the Shabbat Musaf Kedusha. We are household, if not at the time of making the Eiruv, then at least at the dinner table), one places the Eiruv items therefore reprinting the Kedusha page with the correct version. in a secure place so that they will not accidentally be See last week's TT (715) for details and explanations of the eaten before cooking for Shabbat is completed. Kedusha text page. Usually, if one forgets to make an ET, he can rely on the More on KEDUSHA ET of the Rabbanim of his city (town, moshav, yishuv...). Purposely not making an ET and relying on If one is in shul and the congregation is up to Kedusha, must join in and answer with the p'sukim (at least). If one is in the
Israel Center TT #716 · page 10 · The Shabbat Parshat Bamidbar • Machar Chodesh 5766 issue middle of the Amida, then he stops, listens but does not say SHEYIBANEH BEIT HAMIKDASH... anything, and then resumes his Amida after Kedusha. Even if one is sitting and learning in shul (i.e. not davening at theA series of articles on Beit HaMikdash•related topics by Catriel moment), he should stand and join in Kedusha. One who is Sugarman intended to increase the knowledge, interest, and passing by a shul and hears Kedusha, MAY join them, but is anticipation of the reader, thereby hastening the realization of not required to. So too, if you are at one minyan and a nearby our hopes and prayers for the rebuilding of Jerusalem and the minyan is saying Kedusha, you need not (but may) respond to Beit HaMikdash. their Kedusha. More on Yehoshua bin Nun's Mizbei'ach! If you are saying the Amida and the Kahal is approaching(Yehoshua 8:30,31) Kedusha, if you can finish the last bracha and say YIHYU Last week, we discussed one of the most spectacular L'RATZON IMREI FI... before they get to KADOSH, then you archeological discoveries ever made in Eretz Yisrael • continue even through the N'KADEISH (or other) invitation so archeologist Adam Zertal's unearthing, after being buried for that you will be able to join in with the p'sukim. Then say3,300 years, the very altar that Yehoshua bin Nun constructed ELOKAI after Kedusha and YIHYU again. on Har Eival after Bnei Yisrael crossed the Jordan and entered Eretz Cana'an. However, even after several seasons of intense digging, the function of the large, unusual, terraced structure built of unhewn stone was not immediately apparent. Only after a perceptive remark made by a visiting colleague did Zertal belatedly realize that he had unearthed a massive altar. Energized, he "grabbed a Bible and turned to Exodus 27:8, which describes the Tabernacle altar the Israelites were commanded to build in the wilderness." Zertal writes, "That evening I drew a rough sketch of what I thought the structure would have looked like, assuming it was an altar." He then showed the sketch to a staff member. "Dumbstruck, he ran from the room and soon returned with a Mishna. The particular edition he was using contained a drawing of the Second Temple altar as it was described in Midot… The drawing in the book was almost identical to the sketch I had drawn." Perhaps archeologist Zertal's use of the expression "almost identical" is somewhat overstated, but leaving proportions aside, the similarities of these two Israelite altars, separated by a time•gap of 1300 years are quite remarkable. The Torah states, "You shall not ascend My altar on steps… " (Shemot 20:23). Scrupulously adhering to this ordinance, the Kohanim ascended to the top of the "Mikdash Mizbei'ach" by means of "a sloping platform • a ramp • at the south of the altar" (Midot 3:3). Similarly, 1300 years earlier, Yehoshua's engineers constructed a ramp (4' wide by 23' long) by means of which Kohanim ascended to the top of the altar. Easily climbed, the ramp, like the rest of the altar•construction was fabricated of unhewn stone. The Mishna explains that the "Mikdash Mizbei'ach" was constructed of three square platforms, one placed on the other. The second platform, built upon the base platform, "rose up five Amot and receded one Ama; this formed the Soveiv, the circuit ledge" (Midot 3:1). This recession of one Ama on each side, from the second to the third platform (the top of which formed On another note... the "roof" of the Mizbei'ach), provided a pathway for the ...SHISHA V'ARBAIM ELEF VA'CHAMEISH MEOT: Kohanim to circumambulate the second platform of the BAAL KOREI BEWARE: We've mentioned this before; itMizbei'ach. Yehoshua's altar also has a Soveiv. Zertal writes. bears repeating. The correct way to read this phrase is with a "Asort of terrace about a yard lower than the top of the structure pause after the TIPCHA. SHISHA V'ARBA'IM ELEF (46,000), was built adjacent to it, surrounding the platform on three VACHAMEISH MEI'OT (and 500). If you pause longer (in sides." The Mishna notes that the Soveiv of the "Mikdash error) after the T'VIR (and it is natural to do so • but don't!), the Mizbei'ach" only served as a walkway, however, the phrase reads 46 and 1500, which is 1546, which is not correct. circuit•ledge "terrace" on two opposite sides of the Mt. Ebal So too with other counts. altar are considerably wider than simple promenades. Did Bnei Yisrael offer Korbanot on these extra•wide circuit•ledge "terraces" as well as on the "roof" of the altar? There certainly was room! The Gemara says, "Two small ramps protruded from the large ramp, by means of which [the Kohanim] could turn to the base
Israel Center TT #716 · page 11 · The Shabbat Parshat Bamidbar • Machar Chodesh 5766 issue and to the Soveiv … " (Zevachim 62b). Our sources give no hint (R. Yosi b.R. Yehuda also includes the Soveiv) are as to their appearance or size. Not surprisingly, the attempted indispensable [for the validity of a Bama Gedola]. The reconstructions of the traditional commentaries are at variance. measurements… are not indispensable" (Zevachim 62a). When These small ramps enabled the Kohanim to reach the Soveiv. Yehoshua, in fulfillment of Moses' command (Devarim 27:5,6), Yehoshua's altar also had "small ramps". Zertal notes,erected a Mizbei'ach on Har Eival (Yehoshua 8:30, 31), he "Adjacent to the northern side of the (large) ramp is another deliberately built his altar without a base. Yehoshua wanted to small, narrow wall, somewhat lower than the one beside it." emphasize that this altar was a Hora'at Sha'a • a "special case". This inclined 'wall' served as a means of ascent to He the did not want it to be used as a Bama Gedola, and thereby circuit•ledge "terrace". possibly under• mine the legitimacy of the newly reestablished Mishkan in Gilgal. The national sanctuary of Am Yisrael was to The Mishna calls the upper corners of the third and highest remain in Gilgal until after the land had been conquered and platform of the "Mikdash Mizbei'ach" as "the place of the apportioned to the tribes.
Israel Center TT #716 · page 12 · The Shabbat Parshat Bamidbar • Machar Chodesh 5766 issue give those who participated at the special Seuda of the Pidyon DAYISH, DALET•YUD•SHIN, which is an anagram of something to add flavor to their next meal, thereby connecting SADAI. The phrase "mixed up" in TTriddles (following Cryptic it to the Pidyon's meal and extending the special nature and Crossword Puzzle clues) is usually a hint to an anagram. SEGULA of that Pidyon meal to one's own table. [6] Equals its g'matriya's digit sum Towards the beginning of B'har, we find the pasuk SHEISH TTRIDDLES... SHANIM... V'SHEISH SHANIM... The word SHEISH (meaning 6) only occurs one other time in Vayikra. So this are Torah Tidbits•style riddles on Parshat HaShavuaB'har pasuk is two out of three. The g'matriya of SHEISH is (sometimes on the calendar). They are found in the hard•copy 600. The digit sum of 600 is 6+0+0 which is 6, which is what of TT scattered throughout, usually at the bottom of different SHEISH means. columns. In the electronic versions of TT, they are found all together at the end of the ParshaPix•TTriddles section. The best By the way, in the world of g'matriya, the regular numeric value solution set submitted each week (there isn't always a best) wins of a word is called MISPAR GADOL, the big number. Using a double prize a CD from Noam Productions and/or a giftthe digit sums of the g'matriya of each letter produces the (game, puzzle, book, etc.) from Big Deal word's MISPAR KATAN, the small number. In Mispar Katan, BET, KAF, and REISH are all valued at 2. Significance is given sometimes to a word's (or phrase's) MISPAR KATAN. So put Last issue’s (B&B) TTriddles: in another way, this TTriddle points out that the word SHEISH is its own MISPAR KATAN. [1] Proportionally, 5 times stronger than 5 [7] Eicha, Rice Lake We've played this TTriddle different ways over the years. It These were Footer TTriddles, referring to the issue number, refers to the part of the promises by G•d if we "walk in His rather than the weekly sedra. laws". Five will be able to repel 100 and 100 will chase away 10,000. If we play with the numbers, at the five • hundred level, If you list the books of Tanach in order, you will find that Eicha each one of ours repels 20. At that strength, 100 would repel is the one after Ruth. Just as the Torah Tidbits number (715) 2000. Butt he Torah says 100 chases away 10,000, so each of was one after Babe Ruth's 714 (home runs). the hundred is proportionally 5 times stronger than each of the Rice Lake is a small city (8000+ population) in Wisconsin. Its 5. area code is 715. [2] Why would we hesitate buying a used car at the Osaka Nissan Auto Auction? Plus an unexplained object from the ParshaPix The Osaka Nissan Auto Auction is one of the biggest Japanese used car auctions. It is held every week (on a Wednesday) and The element in the ParshaPix for B'har•B'chukotai is barbells. 2500•3000 are on the block each week. Our (TTriddle) problem First explanation that would pop into someone's mind would be with it is its acronym, ONAA. This is the Hebrew term (from the book•ending CHAZAK CHAZAK which rang out in shuls Parshat B'chukotai) for cheating in business. Would you buy a last Shabbat. But there is something that the barbells represents, used car from a guy named Joe Fraud or from a company called and that is the haftara, which begins with the words HASHEM Deceit Ltd. UZI U'MA'UZI...HaShem, my strength and my fortress. [3] Can be asked about korbanot, e.g. Tamid Check out Vayikra 7:37,38. Basically the Torah is summarizing Dear Parents, the details of korbanot that have been presented until that point. ParshaPix on page 3 of each issue of Torah Tidbits presents a These are the laws of the korbanot... that G•d commandedwonderful opportunity to draw your children into a discussion Moshe at Har Sinai, making it one of the few other places in the about Parshat HaShavua. Ask your child if he or she reviewed Torah that the question MA INYAN (blank) EITZEL HAR the sedra in school. If yes, ask if they can tell you what this SINAI? And in Parshat Pinchas, we find that the specific
Israel Center TT #716 · page 13 · The Shabbat Parshat Bamidbar • Machar Chodesh 5766 issue Inspired by EB's submission for this "corner", the question became a two•parter because of a unique type of pasuk found in T'hilim • namely, the introductory pasuk, such as LAMINATZEICH MIZMOR L'DAVID, of which there are nine, making this pasuk the most common in T'hilim. That would have been the end of the NachKwestion, except that this and others are not "real" p'sukim. No insult meant, but you get the point. So the search continued until it found the following pasuk: YODU LASHEM CHASDO V'NIFLOTAV LIVNEI ADAM: "Oh that people would praise G•d for his loving kindness, and for his wonders to humankind." This is in T'hilim 107, pasuk 8. And 15. And 21 and 31 • that's four times, making it the most common "regular" pasuk in T'hilim. All the more interesting, since the four occurrences are all in the same Perek.
This week's TTriddles: [1] the Month TTriddle [2] And that makes all 7 days this week [3] 10 times this week all over; once (sort of) in Chutz LaAretz next Shabbat; 4 times the following Shabbat here, 4 times the following Shabbat there. (prize) [4] From those mentioned in the sedra, who's in the Wilderness Rock Band?
NachKwestion of the Week The sun in Tanach: For whom did the sun stop? For whom did it regress? Who got sunstroke? Who got suntanned
Israel Center TT #716 · page 14 · The Shabbat Parshat Bamidbar • Machar Chodesh 5766 issue