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The Longest Three BY KENNETH HAIN ZMANIM [email protected] Candle-lighting 8:04 pm Mincha 7:00 pm Clearly this summer of the pandemic is a summer of our 8:12 pm discontent. Since March we have struggled with increasing 7:45 am restrictions and numbing isolation. Our celebrations are Shacharit Hashkama 8:45 am curtailed and our social interactions are minimal, and now Shacharit Sephardic 9:15 am we find ourselves in the Three Weeks period before Tish A Shacharit Joel Shiff/Main 8:10 pm B’Av and it hardly feels different from the past four months. Mincha Shiur with Rabbi Miller 8:25 pm I have been exploring new understandings of this Three Maariv 9:05 pm period. Our son Rabbi Yonah Hain at Columbia Shabbos Ends 9:11 pm University Hillel has shared with me some remarkable ideas and I hope to share them with you next week in a two part IN THIS ISSUE Zoom series – “ The Challenge of Lamentation” Monday, & Tuesday, July 20-21. 1 The Longest Three Weeks Rabbi Hain Much of our tradition focuses on the anticipation of what will 2 On the 5T's Vaad HaKashrus happen after the Three Week period of sadness. A Rabbi Fogel from Eicha Rabba 1:2 demonstrates this approach: 4 An Alternate Ending to the Torah “…she has no comforter…” (Lamentations 1:2) – R. Levi said: Rabbi Miller every place where it says ‘has no,’ She has. “And Sarai was 5 A Prayer For The Traveler barren; she had no child” (Genesis 11:30). And she did have, Yael Saffra as it says “And the Lord remembered Sarah” (Genesis 21:1). 6 Halacha Al HaDaf Similarly, “…but Hannah had no children” (Samuel 1 1:2). Chayim Maza And she did have, as it says “For the Lord remembered 7 The Maharam M'Rutenberg Hannah” (Samuel 1 2-21) Similarly, “…that is Zion whom no Rabbi Miller one seeks out” ( 30:17). And she did have, as it says 8 Baseless Hatred “And a redeemer shall come to Zion” (Isaiah 59:20). And so Rabbi Fogel too you say that “she has no comforter” – she has, as it says “ I, yea I am the one who consoles you…” (Isaiah 51:12). M A JYU M1LJJMJU5YUAUA,MN MLYN 31YY2AE AE,8 10 UY1 ,Y1522 5G 19,020161, U,20 ,2, | 20S 2022 0T 02B0|02 202E |200C 0H 0 | MH |2 A| || BU0A R B PS AKETE-|AHIBMAOM NMEEITRIOOCSLICD--ARDSHARBMHBCU B CAU|A|HEHASL KRS AR E|NOP |P|K| IA O TAP P PG|APG.AAA A EIEG4PGG| G EA3E 3EE G P2 22E2A G2 E 3

The essential idea seems to be that even in the depths of Upcoming Shiurim tragedy and despair- there is hope. Even in the darkness there is the anticipation of light eventually emerging. This recurring theme of eventual redemption casts this three week period as almost a means to an end. We need to suffer to attain (or deserve) celebration! To quote an often sung verse in Shir Hamaalot: “those who sow in tears will harvest in joy.

But is that the whole picture of why we experience this Daf Yomi annual, as well as our current period of diminished joy? Is it 7:30am with R. Weberman all just about a means to an end – to survive the ordeal so we 8:30 am with Chayim Maza can get to the “”? Or is there something inherently valuable or meaningful in experiencing loss with no conditions attached? Tuesday 7:30 pm, R. Hain, In our upcoming series in “The Challenge of Lamentation” we 9:00 pm, Yael Saffra, will explore possible answers to these questions. As always, Between The Narrow Straits however, we do not give in to despair. The famed Pri Megadim (Joseph ben Meir Teomim (1727-1792) was once Wednesday asked if an earthenware cup may be use for breaking under the chupah instead of glass. He responded no because 9:00 R. Wein, Mysterious unlike earthenware, under the right conditions, glass can be Talmes of Elijah repaired. Our vision is indeed we too will one day ( soon) put Thursday back together the broken pieces. 9:00 R. Yoni Rosensweig, Mental Health & Halacha Let us deepen our understanding of lamentation with the 9:15 pm, R. Weberman, hope that we merit to see and our world restored Parsha Shiur and healed.

IN CASE YOU MISSED IT Letter to a HAFTR Student BY RABBI BARUCH FOGEL [email protected]

AUDIO SHIUR ROUNDUP Dear Student, R. Wein: The Difference Between Among Others and Thank you for asking me for my opinions about the recent Private kashrus issues in town. As you know from our previous conversations, I have expressed strong opinions regarding the Vaad HaKashrus of our area. I feel that due to recent TO PAY FUTURE SHUL developments it is worthwhile to write them clearly for you, CONTRIBUTIONS NOW, and any other student or interested person. (And, as you know, I am not part of the Vaad in any way.) PLEASE CLICK HERE We live in a community. We don't all agree on much, but we, TO CONTRIBUTE TO THE by necessity, share community institutions. Most obvious are RABBI'S CHARITY FUND, an and a mikva, of which we all equally partake. Next PLEASE CLICK HERE are Shuls and schools. Although it is clear that there are many Shuls and schools, so that different groups can join like-minded community members, nevertheless, these institutions service a large number of constituents even if they have slightly different opinions. Even our own school, HAFTR, has many families with a wide range of identification M AJ UJJYUN 1MLJJJEU5YUUA , NJ 1MLNY 31U2YE A,E8N,10 ,Y 1252E 2 1902,0 608 ,520 ,2, |,0 2 20 22 002 B2|00 |200 E2|2 0C2 H0 B0| 0HM EA| ||UABH |R PSK TAKAE-HNIBAOMANEAETTRLIOCLCS--DOAHABRMOHBCT AC UA|AEH|HLSKS CR A EP|O|HP |K|I A TAP P PG|AGP AAA| E IAEGPGG | GP6EAE 2E AE G P33 3GEA3E G3 9E 2

We live in a community. We don't all agree on I think that it is clear that I have just described a much, but we, by necessity, share community monopoly. I do not use that term negatively. institutions. Most obvious are an eruv and a Rather, because the VAAD is all of our mikva, of which we all equally partake. Next are representatives, it is by definition a singular Shuls and schools. Although it is clear that there organization. The minute we don't all agree, the are many Shuls and schools, so that different minute the VAAD does not represent ALL of us, groups can join like-minded community it loses its power to work on OUR behalf. Which members, nevertheless, these institutions brings me to the next point. The ONLY power service a large number of constituents even if the VAAD has is the power of “removing their they have slightly different opinions. Even our approval”. It is the only way that the VAAD can own school, HAFTR, has many families with a do their job representing us. If they catch wide range of identification with Modern someone doing something wrong, (which we Orthodoxy, and yet we join together in one have to admit does occur) they can say, in all of institution. our names, “we will not patronize you”. In other words, removal of certification is OUR way of A Vaad HaKashrus, which represents the whole saying that WE will not patronize any community, is another of those vital establishment that does not act in good faith to institutions. It acts as OUR agents to ensure ALL of us. that all of us have access to kosher food, be it raw or prepared. They are not an independent After that very long introduction, I think it is institution. It is better than a non-profit clear that the new hekhsher is a horrible turn of organization, which can reap as much money as events for our community. I will not discuss the possible. Every Yeshiva can “make” money and individuals as I don't really know them or their then pay whatever salaries they want. That is kashrut experience. I will not discuss their not unethical. And, the Vaad is even better than standards, because they have not revealed that. They are the hired hands of ALL of us. them. Rather, I will discuss what it does to the Instead of each one of us, or our individual Vaad. By offering an alternate hechsher, the , having to check on each establishment, VAAD loses its only power. The VAAD, which we we have decided, as a community, to hire all need, can no longer work on our behalf if people to do this FOR us. The cost of having the any establishment can just pick another random Vaad is only to pay those who work FOR us. (If institution, which does not represent anyone, we wanted, we could change the financial and use it to sell to the community. Because a model, and charge each family a tax instead, private hechsher does not represent the just like we do for the eruv. Unfortunately, the community, it inherently has no power. It financial situation of the eruv indicates that this cannot punish an establishment caught doing is not a practical idea). something wrong. (It can remove its hechsher but nothing stops a third rabbi from then giving By the nature of the fact that it represents a his hechsher. The proliferation of hechsherim is very large group of people, it has to work on the the downfall of kashrus in a neighborhood.) standards of the majority. That is a normative practice in halacha. We find in Lastly, and not leastly, a private hechsher, by the normative halacha, the leniencies b’shas definition is not serving the community, only hadchak, and where a baal nefesh should be themselves. They were not hired by the machmir. It is part of the halachic process. No community nor did the community request one can be upset if there are standards that them to do this. (And, as a private business, no some feel too lenient and some feel too strict. other Rabbi has oversight over them).Rather, That is the nature of a community. However, the for personal gain, they decided to open their BENEFIT of a Vaad is that they are trustworthy own hechsher business. Just like in any to UPHOLD their standards, whatever they may business, they are using their impressive be. Similar to national kashrus organizations resumes to get paid. I don't begrudge anyone that have clear standards AND are responsible from earning a working wage, and I understand for their implementation, it is possible to that they are selling their services, but a disagree on which halachic standard fits each hechsher that is established to provide person, but it is impossible to disagree with the someone with an income is not in the same impeccable methods of implementation and league as a hechsher that was started BY the enforcement. people and FOR the people. 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(It has been said that competition is good for The did as the consumer. I don’t think that consumers of the LORD had commanded : Apple, Amazon, Google, and the like would Mahlah, Tirzah, Hoglah, Milcah, and agree. Many times monopolies are even better Noah, Zelophehad’s daughters, for the consumer). were married to sons of their uncles, marrying into clans of I think that it is clear that irrelevant of whatever descendants of Manasseh son of their purported standards will be, no right Joseph; and so their share remained thinking member of the community should in the tribe of their father’s clan. patronize stores under this new hechsher. These are the commandments and regulations that the LORD enjoined upon the , through Moses, on the steppes of , at the near Jericho. An Alternate Ending to the The question I want to pose is: How might the Torah Torah be read differently if it ends right there? Why would the Torah end that way and what BY RABBI AVI MILLER does it come to teach us? [email protected] It is worth noting that here, the Torah here not The Rambam writes in his Introduction to the with Moshe’s death, but with a halakhic book of : question that stumps him. Moshe, the greatest who ever lived, the receiver of God’s Torah at Har Sinai, does not know how to "הספר הזה ענינו ידוע שהוא משנה תורה יבאר בו משה respond to the tribe of Menashe. He needs רבנו לדור הנכנס בארץ רוב מצות התורה הצריכות HKBH’s help. And perhaps this comes to לישראל" express the Torah’s “self-consciousness” of its "This book is known to be essentially a own limitations. The black ink letters of the repetition of the Torah, in which Moshe our Written Torah will never be enough to sustain rabbi explains most of the commandments us, to resolve all our questions and challenges. needed in the to the generation HKBH has to whisper into Moshe’s ear Torah who is entering the land of Israel." that davke was not committed to writing in order to teach us that the Written Torah This notion that Sefer Devarim is a “Mishneh requires an Oral Torah to go along with it. The Torah”, a repetition of Torah, is also reflected in generation that enters the land, that grows its its English name Deuteronomy, from deuteros own wheat and bakes its own bread, is a "second" and nomos "law." Devarim is a second generation that also requires it ‘make it’s own retelling of Torah, a recapitulation of some of Torah’, to faithfully and creatively interpret its earlier laws and narratives (although not Torah to meet all the new and forever changing without some added material, of course). challenges and realities they will face.

But if Devarim is a “” - an A second answer was suggested to me by epilogue of sorts, then the Torah proper in Rebbetzin Lisa Septimus. She suggested that some sense ends with Bamidbar Chapter 36, the the end of Sefer Bamidbar tells the story of a story of daughters of Tzlofchad. In short, the second generation of who encounter many tribe of Menashe objects to the daughters of of the same issues and make many of the same Tzlofchad marrying outside the tribe, because mistakes as the first generation. The sin of Baal then the property they inherited from Tzlofchad Peor in the second generation parallels the sin would transfer to the tribe of their respective of the in the first. The refusal of husbands, and Menashe would lose some of its Reuvan/Gad/Menashe to cross Jordan parallels divinely apportioned land. HKBH instructs the sin of the spies and the national reluctance Moshe that Menashe’s claim is correct and thus to enter the land thereafter. However, what’s the inheritance of Tzlofchad’s property is different about the second generation is how contingent on his daughters marrying men they deal with these conflicts and mistakes. within the tribe. And so the Torah ends: Pinchas stands up for what’s right, stays a M AJ UJJYUN 1MLJJJEU5YUUA , NJ 1MLNY 31U2YE A,E8N,10 ,Y 1252E 2 1902,0 608 ,520 ,2, |,0 2 20 22 002 B2|00 |200 E2|2 0C2 H0 B0| 0HM EA| ||UABH |R PSK TAKAE-HNIBAOMANEAETTRLIOCLCS--DOAHABRMOHBCT AC UA|AEH|HLSKS CR A EP|O|HP |K|I A TAP P PG|AGP AAA| E IAEGPGG | GP6EAE 2E AE G P35 3GEA3E G5 9E 2 plague, and inspires teshuva in a way that A”H, who was sick at the time, found the Aharon does not. Reuven/Gad/Menashe strength to be present at the Simcha. She ultimately agree to a compromise in which they passed away the following summer, six weeks will help their brethren conquer the land before before Eitan's Bar . Her fourth Yahrzeit returning back to settle the other side of the is in less than a month and I always miss her so Jordan. Rebbetzin Septimus suggests that the much during this time period. This is my concluding story of the daughters of Tzlofchad journey. is also meant to contrast their willingness and excitement and love of the land with those in The opening of Parashat Massei is dedicated to the first generation who only wanted to return the travels and travails of Bnei Yisrael through back to . The Torah ends with Bnai Yisrael the desert. Fifty- four verses are devoted to the and where they ,וַ ִיּ ְסעוּ ,at the precipice of Eretz Yisrael, who are led by places they traveled to ,Each place reflects an experience . וַיַּ ֲחנוּ leaders of strength and courage, a people who camped fight not with each other but alongside each a moment in time that is crucial to the other, a people who love and cherish a land development of the Children of Israel as a they have yet to step foot in. nation. Some of their experiences in these places are positive and filled with spiritual I still wonder, though, if perhaps there lies a highs, while others are places of anger and small hint of foreboding in the story. Land argument. Over and over again, the Torah and they traveled. The -וַ ִיּ ְסעוּ squabbles have already begun and Bnai Yisrael records the word haven’t even entered the land yet. Menashe journey from place to place, the “in between” is cares more about its land borders than it does so important. Even when we are en route to the about the freedom of Tzlofchad’s daughters to next destination we are learning and growing, marry whom they want. There seems to me a as we navigate the unpredictability of looming threat that Bnai Yisrael will let tribalism uncharted roads. Perhaps more growth trump nationalism. Of course, this turns out to happens when we find ourselves traveling on be true, not only with the split of the United the path of uncertainty. We are presently sitting Monarchy of Dovid and Shlomo, but with exile in the no- man’s- land of the Jewish ritual year. between the narrow straits , בין המצרים from the land. Bnai Yisrael ultimately lose the We are land they stand to inherit because of sinas of destruction and the ultimate comfort. It is a chinam, senseless hatred between time fraught with uncertainty and parallels the brothers/shevatim/tribes. The way back, of Jews on their journey in our Parsha. Now, as course, is ahavas chinam, a greater concern for then, the potential for spiritual evolution is our brothers and sisters, no matter the tribe or palpable. division, united as one. When Adam and Chava are banished from the Garden of Eden, God places a fiery ever-turning A Prayer For The Traveler sword at the opening of the Garden to keep them out. As they journey into the unknown, BY YAEL SAFFRA the student of Torah cannot help but wonder if [email protected] they will ever find their way back to God. Will they overcome the difficulties that lie ahead? Is there a substitute or an alternative to Eden? This , - Massei is a very special Does the journey ever end? There is a beautiful Shabbos for me. Five years ago, Norman and I verse in Sefer Yishayahu in one of Isaiah’s celebrated our first Bar Mitzvah. Yoni was a prophecies of comfort. champion! After a year and a half of hard work, ִּכי־ ִנ ַחם ה ִציּ ֹון ִנ ַחם ָּכל־ ָח ְרבֹ ֶתי ָה ַויָּ ֶ ׂשם ִמ ְד ָּב ָר ּה ְּכ ֵע ֶדן developing vocal nodules, and months of ְו ַע ְר ָב ָת ּה ְּכ ַגן־ה ָ ׂש ׂש ֹון ְו ִ ׂש ְמ ָחה ִי ָּמ ֵצא ָב ּה ּת ֹו ָדה ְוק ֹול ִז ְמ ָרה ,speech therapy, Yoni layned a double Parsha read the Haftorah, and delivered an impromptu Dvar Torah with sweet confidence and For God has comforted Zion; He has comforted delightful humor. He was magnificent! Norman all her waste places, And has made her and I thought we had “arrived”, but boy, oh boy, wilderness like Eden, And her desert like the were we wrong! The journey had just begun and garden of God; Joy and gladness shall be found this milestone, as incredible as it was, was just therein, thanksgiving, and the voice of melody. another beginning. My mother, Sandy Thurm

M AJ UJJYUN 1MLJJJEU5YUUA , NJ 1MLNY 31U2YE A,E8N,10 ,Y 1252E 2 1902,0 608 ,520 ,2, |,0 2 20 22 002 B2|00 |200 E2|2 0C2 H0 B0| 0HM EA| ||UABH |R PSK TAKAE-HNIBAOMANEAETTRLIOCLCS--DOAHABRMOHBCT AC UA|AEH|HLSKS CR A EP|O|HP |K|I A TAP P PG|AGP AAA| E IAEGPGG | GP6EAE 2E AE G P36 3GEA3E G6 9E 2

As Rabbi Silber says, Eretz Yisrael, the that are used for a Mitzvah, but the Mitzvah is Land Of Israel, is the surrogate Gan Eden. God not performed on Shabbos, and therefore, recreates the Garden in the land of Israel. Just those items are Muktzah on Shabbos, which of like God’s spirit was present and prevalent in the above categories of do they fit the Garden of Eden, God’s presence can be into, and, accordingly, when, and under what found dwelling in the Judean hills and her circumstances, would you be allowed to move blooming deserts. The nation of Israel only them. The items that are discussed by the enters the land in the Book of . The Poskim, are Tefilin, Shofar, and , and, journey of the desert ends there and a new one perhaps, surprisingly (or not), the analysis leads begins. It is interesting that in the Torah itself, to treating each of these 3 items, differently. the Children of Israel remain in motion. The The Berurah, in Siman 308, Seif Katan אל המנוחה ואל sense of peace and serenity and of settling down and planting roots 25, says that a Lulav is not considered a Keili, a הנחלה never occurs. In God’s eyes, it seems that it is utensil, at all, and, therefore, may not be all about the journey. moved, even Letzorech Gufo, for any use at all, or, Letzorech Mekomo, if you need the place May our journeys be blessed. where it is.

Regarding a Shofar, the Rama, in Seif 4, and the Mishnah Berura, in Seif Katan 25, say that a Halacha Al HaDaf Shofar is a Kli Shemalachto LeIsur, since we do B. Shabbat 124a not blow Shofar on Shabbos, and, therefore, it may be moved Letzorech Gufo, for a use that is BY CHAYIM MAZA permitted on Shabbos, or Letzorech Mekomo, if [email protected] you need the place where it is; but, not, to move it from the sun to the shade, or, otherwise, to The Mishnah on Daf 124(a) tells us, in a rather protect it, from damage or theft. cryptic statement, that all utensils may be moved, “LeTzorech”, for need, and “Shelo The most interesting discussion, is regarding Letzorech”, when there is no need. Tefilin, where, there is a dispute between the Rama, on the one hand, and the Taz and the There are several opinions in the as to Magen Avraham, on the other. The Rama what the Mishnah means. explains that categorizes as a Kli Shemalachto the word “Letzorech”, in the Mishnah, refers to LeHeter, even though we do not wear Tefilin on a Kli Shemelachto LeHeter, a utensil that has a Shabbos, and rules, as the Mishnah Berura, in use that is permitted on Shabbos, and Seif Katan 24 elucidates, that you may move “Letzorech” means that you may move it, (a) them, Maichama Latzel, just to protect it from LeTzorech Gufo, i.e., to use it for a permitted the elements or from theft, even if you are not purpose, (b) Letzorech Mekomo, i.e., if you need using it, or, need its place. The Mishnah Berura, the place where it is located, and (c) even then references the opinions of the Magen MaiChama Latzel”, from the sun to the shade, Avrohom and the Taz, who regard Tefillin as a i.e., in order to protect it from damage or theft, Kli Shemalachto LeIsur, since it is prohibited to even, if you don’t need to use the utensil, or its wear Tefilin on Shabbos, and, in their opinion, place. The word “Shelo Letzorech”, in the one would only be permitted to move Tefillin, Mishnah, says Rava, refers to a Kli Shemelachto for a permitted use, or for its place, but, not, to LeIsur, a utensil, whose primary use is protect it from the elements or theft. forbidden on Shabbos, and, in that case, the utensil may only be moved for (a) Letzorech The Mishnah Berura concludes in Seif Katan 24, Gufo and/or (b) Letzorech Mekomo, but, not (c) that in a situation of need, one may rely on the MaiChama Latzel. opinion of the Rama, and move the Tefilin, even, just to protect them from the elements or The Shulchan Aruch paskins like Rava, and this from theft. is codified in Orach Chaim, Hilchos Shabbos, Siman 308, Seif 3 & Seif 4. The Pri Megadim, in Mishbetzos Zahav, Siman 308, Seif Katan 3, writes, that based on the An interesting question arises, regarding items explicit ruling of the Shulchan Aruch, Siman M AJ UJYUN 1MLJJJEU5YUUA , NJ1MLNY 3U2YE A,EN,10 Y 1252E2 190,0 608 5,2 ,2, |,0 20 22 20 B2|00|020 E22 C20 H0B0|0 H EA| ||UBH |R PSK AKAE-HNIBAOMANEAETRLIOCLCS-DOAHABROHBCT AC U|AEH|HLSK CR A P|O|HP |K| A TAP P GA|GP AA|E IAEGGP | GP6EA E2E AE G P37 3GEA3E G7 9E 2

301, Seif 42, that where Tefilin are in a place, where they are exposed to “Bizayon”, exposed The Maharam M'Rutenberg to desecration, in an unguarded place, that one BY RABBI AVI MILLER may wear the Tefilin, one pair at a time (so as [email protected] not to violate the Melocho of , carrying), in order to move them to a safe place, it is clear that there is no Biblical prohibition, in moving While we have seen yet another week of anti- the Tefilin, and, therefore, in a situation of semitism in this country (in the world of sports Bizayon, the Rabbis permitted one to move the and entertainment), another horrific antisemitic Tefilin. And, the Pri Megadim adds, this act occurred this week in Worms, Germany. includes, protecting the Tefilin from theft. Vandals desecrated as many as one hundred graves in the oldest Jewish cemetery in Europe, This opinion, is reiterated by the Mishnah including the grave of R. Meir of Rothenburg Berurah, in Orach Chaim, Siman 31, Seif Katan (Maharam M’Rutenburg,1215-1293). 2, where the Mishnah Berura quotes the opinion of the “Yesh Omrim” that where there is Between Mincha and Maariv this week, Danny a concern that the Tefilin may fall or be stolen, Hiller offered erudite and heartfelt words about one may, indeed, rely on this opinion, and move the Maharam -- who he was, what he went the Tefilin to a safe place. through, and what he stood for. While I cannot do justice to his remarks, I will follow his lead The Beur Halacha explains that the reason for and offer just a few brief remarks about the life this leniency, is that the prohibition to wear and legacy of the Maharam. Tefilin on Shabbos, is, due to the fact, that Shabbos is an “Os”, a sign of the covenant The Maharam was one of the most important between Hashem and the Jewish People, and Ba'alei HaTosafot. His teachings and teshuvot, Tefilin is, also, an “Os”, and wearing Tefilin on preserved through his students (including the Shabbos, is deemed to be a slight to, and Rosh and the Mordechai), left an indelible mark diminution of, the Os of Shabbos, as if to say, on the history of Ashkenazi halakhic practice. it’s not a good enough Os, by itself. However, He was called the "Me'or ha-Golah" (Light of the says the Beur Halacha, that would only be true, Exile), a title conferred only to and if one wears the Tefilin “Leshaim Mitzvah”, to Rabbeinu Gershom before him. perform the Mitzvah, not when one puts them on to protect them and get them out of harm’s But he was not just a talmid chacham; he was a way. Therefore, based on this understanding, Jewish hero. He was captured by German says the Beur Halacha, the Tefilin, would not be Christian authorities and imprisoned in considered a Kli Shemalachto LeIsur, and, Ensisheim (for reasons and under according to the Terumos Hadeshen and the circumstances not entirely clear) and while the Vilna Gaon, would not be Muktzeh at all, and, Jewish community raised the funds to pay the therefore, where necessary, one would be exorbitant ransom demanded for his release, allowed to rely on this opinion, and move the the Maharam refused to accept. According to Tefilin, in order to protect them from the Rabbi Solomon Luria, the "Yam shel Shelomoh” elements, or from falling, or from theft. (Git. 4:66), the Maharam did not want to financially burden his community and he One final point that is noteworthy, is that the certainly did not want his redemption to Poskim, would all appear to agree, that one is embolden and incentivize the authorities to certainly allowed to remove the Tefilin from his imprison more Jews. So instead, he selflessly Tallis bag, if he wants to take his Talis to Shul chose to remain in prison for seven years until on Shabbos, as that would be considered his death. Even then, it took fourteen more Letzorech Mekomo, that you are moving the years until Alexander ben Salomon Wimpfen Tefilin, from the bag because you need the paid a ransom to release and bury his body in place, i.e., the bag, where the Tefilin are that now vandalized cemetery of Worms. located, in order to take the Tallis to Shul, and, Wimpfen is buried beside him. as we said earlier, even if Tefilin are a Kli Shemalachto LeIsur, one may still move them, if Given that we are currently within the Three he needs the place they are in. Weeks, I will also mention that the Maharam was also a paytan (a liturgical poet) and he authored one of the most well known Kinnot M AJ UJJYUN 1MLJJJEU5YUUA , NJ 1MLNY 31U2YE A,E8N,10 ,Y 1252E 2 1902,0 608 5,20 ,2, |,0 2 20 22 020 B2|00 |020 E2|2 C20 H0 B0|0 HM EA| ||UABH |R PSK TAKAE-HNIBAOMANEAETTRLIOCLCS--DOAHABRMOHBCT AC UA|AEH|HLSKS CR A EP|O|HP |K|I A TAP P G|AGP AA| E IAEGPG | GP6EA E2E AE G P37 3GEA3E G87 9E 2

Baseless Hatred BY RABBI BARUCH FOGEL [email protected]

I never really understood what sinas chinam, baseless hatred, meant. I can understand what it means to hate someone for even the slightest reason, but what is hatred based on nothing?

Tombs of Meir of Rothenburg (left) and Alexander ben Salomon Even complete racists will claim that they have Wimpfen (right) in the recently vandalized Jewish cemetery of “some” reason for their hate. Additionally, Worms baseless hatred was the cause of the destruction of the second Beis HaMikdash (Yoma 9b). If anything, the hatred that existed Kinna then was actually explainable. There were many , ׁ ַש ֲא ִלי ְ ׂשרוּ ָפה ָּב ֵא ׁש ,recited on Tisha B’Av #41. In this piyut, The Maharam laments the factions amongst the Jewish people at that time. burning of the Talmud in the public square of Sadducees, Perushim, Essenes, and many other Paris in 1242, which he apparently witnessed small cults existed. Additionally, there were firsthand. Twenty four cartloads (twelve varying opinions how best to deal with the ever thousand volumes) of sifrei kodesh were oppressive Roman government. Even if people burned. did hate others who disagreed with them, it hardly seems correct to call that “baseless.” It is hard to appreciate the magnitude of that tragedy. Today we have everything online, on After the Gemara says that the second Beis Bar-Ilan, Sefaria, Chabad.org. The year 1242 HaMikdash was destroyed because of sinas was before Gutenberg and the printing press. chinam, it asks an insightful question. “Was Every book that burned was a hand-written there no sinas chinam during the first Beis manuscript. Imagine the sheer human labor HaMikdash”? <1> After positing that the first lost. Imagine the cost of replacing 12,000 Beis HaMikdash was destroyed because of the manuscripts. In truth, what was lost was three cardinal sins, while the second was irreplaceable. In one day, Jews no longer had destroyed because of sinas chinam, this access to Jewish books or the study of Torah. question and answer can hopefully give us an Incidentally, the king who ordered the book insight into the concept of sinas chinam. The burning, King Louis of France, was canonized by Gemara answers that the behavior of baseless the Church as a saint a few decades later and is hatred was only found amongst the Princes of the same Louis after whom the American city is Israel, as is indicated in the beginning of the named. (If we're in the business now of quoted pasuk. changing sports team names, well...) This answer begs more questions. Why did The Maharam witnessed and lived through sinas chinam only exist amongst the Princes, much tragedy in his life. May we quickly see his and how is that even possible? Also, if there grave restored and a swift end to all acts of was sinas chinam during the first Beis hate and antisemitism. HaMikdash, even amongst a small population, how does the Gemara know that it was not the cause of the destruction? <2> The Gemara seems to differentiate between the Princes and the populace in regards to baseless hatred, which could be a hint as to properly understanding the concept. To perhaps understand the distinction better, we first have to appreciate the concept of unity and partisanship.

George Washington, in his farewell address <3>, warned against partisan politics. He observed M AJ UJJYUN 1MLJJJEU5YUUA , NJ 1MLNY 31U2YE A,E8N,10 ,Y 1252E 2 1902,0 608 5,20 ,2, |,0 2 20 22 020 B2|00 |020 E2|2 C20 H0 B0|0 HM EA| ||UABH |R PSK TAKAE-HNIBAOMANEAETTRLIOCLCS--DOAHABRMOHBCT AC UA|AEH|HLSKS CR A EP|O|HP |K|I A TAP P G|AGP AA| E IAEGPG | GP6EA E2E AE G P37 3GEA3E G97 9E 2 that national unity is “the support of your their cases, he then offered his insight. “In a tranquility at home, your peace abroad, of your dispute, after 5 minutes, both sides are wrong”. safety, of your prosperity, of that very liberty I think that he was teaching us this concept of which you so highly prize”. He was very well sinas chinam. Even if the original disagreement aware of the forming of factions that had is legitimate, after a few minutes it turns into occurred in the country (starting in his Cabinet), factions. As humans, we form and was entreating each citizen to look beyond groups/teams/sides and forget the issues in the legitimate differences that existed between favor of our partisanship. That is sinas chinam. them, and instead focus on that which unites them. He pointed out that because of the George Washington understood that if you legitimate and real differences that exist focus on that which unites people, then the between all peoples, “the spirit (of differences will not become a reason to hate. partisanship), unfortunately, is inseparable But, if that unity falls away, then hatred will from our nature, having its root in the strongest ferment on even the slightest difference. The passions of the human mind.” baseless nature of hatred is the construction of an edifice balanced on a grain of sand. He explained that “the common and continual mischiefs of the spirit of party are sufficient to Perhaps we can use this understanding of sinas make it the interest and duty of a wise people chinam to explain the difference between to discourage and restrain it. It serves always to Princes and the populace. When the evil of distract the public councils and enfeeble the partisanship remains at the level of government public administration. It agitates the community officials, it can be tolerated. However, on the with ill-founded jealousies and false alarms; level of every individual it causes only kindles the animosity of one part against destruction. It is in the nature of the political another; foments occasionally riot and business to employ partisan ideas, and insurrection.” <4> therefore, it was not the cause of the destruction of the first Beis HaMikdash <6>. In his few words, George Washington explained But, when every person felt the need to get that when legitimate differences and involved in partisan politics, which then caused disagreements transform into “two sides”, into all the human frailties to surface, it surely was a partisanship, it can lead to the total destruction great tragedy, and the reason for the of the unity that everyone is theoretically destruction of the Beis Hamikdash. striving to protect. When we ignore the individual and only see his or her affiliations / Although, on second thought, we have to ask sympathies / collaborations, then we have ourselves why would a negative character trait descended into partisanship. Because be the cause for the destruction of Hashem’s partisanship ignites the worst in human nature, resting place in this world? I understand why it must be avoided at all costs. the three cardinal sins are the antithesis of holiness, and Hashem’s presence in this world I think that is the perfect description of sinas is in complete contrast to idolatry, adultery, and chinam. Everyone is different, and that is not a murder. But, why would a negative character negative trait. In fact, in Moshe’s prayer for the trait be the reason that Hashem’s shechina can future leader he specifically asked Hashem to no longer reside in our world? What is unique to appoint a leader who can deal with this fact sinas chinam that it pushes Hashem’s presence <5>. However, this fact can, and does, lead to out of our world? the worst traits of mankind revealing themselves. Sinas chinam, baseless hatred, According to our understanding of sinas does not mean hating without any reason. It chinam, it stems from the stance that someone means using a non-reason to hate. different than me has no right to exist. As long as I recognize and acknowledge that which Difference of opinions don’t have to lead to unites us, I view our differences as temporary hate, but they do. R Daniel Movshovitz HY”D and secondary <7>. When I begin to define you (killed in the annihilation of Kelm, June 23, as an “other”, when there is nothing that unites 1941) was once asked to settle a dispute us, when you are of the “other party”, then between different approaches to teaching sinas chinam exists. The depth of the baseless Mussar. After listening to both sides present hatred is that I have defined you as “different M AJJUJYUUN L1MLJJJEYU5YUUA , NJ1MLNY 3U2Y8E A,EN,1,0 Y 1252E2 190,0 608 5,2 ,2, |,0 20 22 20 B2 |00|020 E22 C20 H0B0M|0 H EA| A||UBH |R T PSK AKAE-OHNIBAOMANTEAETRLIOC-LCS-DOMAHABROHBCTA C U|AEH|HSLK CR EA P|O|HP |IK| A TAP P| GA|GP A A|E PIAEGGP | A GP6EA E2EG AE G P3E7 3GEA3 E 1G7 09E 2 from me” because we disagree. I have sinas each person according to his individual character chinam when your opinion is what transforms 6 As mentioned in footnote #1, the Princes’ sinas chinam was manifested in that they spoke loshon hora. It is you into the “other”, and I can therefore worthwhile to note an interesting definition of loshon disengage from you, because we are no longer hora that emerges from our understanding of sinas alike or equal. chinam. It is not just gossip or maligning someone else. Loshon Hora can be defined as “using true facts to make This is the antithesis of Klal Yisroel, which assumptions about people.” It is not about talking, per se. It is about how one thinks about other people. We know posits that there are millions of ways to serve that loshon hora is permitted if there is a concrete Hashem. Klal Yisroel at its minimum is around 2 purpose (and with all of the conditions the Chafetz Chaim million people <8>. Every household of Klal enumerates). Perhaps, those involved in politics, by Yisroel got their own lot in Eretz Yisroel because definition, have to engage in speculation and assumptions we are all different, and were created about people, and therefore the Gemara makes the distinction that it does. differently. Denying that is to deny Hashem’s 7 It is scary to translate these concepts into our current reality of Klal Yisroel. The Beis HaMikdash was events. As the uniting factors disintegrate all around us, the ultimate proof that all of our different ways we are entering troubling times. This is true on a national of service of Hashem is what He desires. Every level, as well as on a local level. Having listened (over the last few weeks) to quite a few people willing to break up day one could meet sinners bringing their our communal unity for partisan reasons, it is not a chatas alongside holy people finishing their stretch to understand why the destruction of the Beis time of being a nazir, and everything in HaMikdash looms so large in our lives. between. It incorporated every possible service 8 600,000 men (between 20-60) plus their wives and of Hashem in one place <9>. Sinas chinam is the children under 20. Adding in those over 60, easily gets us to around 2 million people. antithesis of serving Hashem. When there is only “my way” to properly serve Him, in reality, I have erased Him from the equation. When the people engaged in sinas chinam there was no place in this world for a Beis HaMikdash. 1 The Gemara proves this from a pasuk in Yechezkel ְז ַע ֤ק ְו ֵהי ֵלל ֙ ֶּבן־ ָא ָ֔דם ִּכי־ ִהיא ֙ ָהי ָת ֣ה ְב ַע ִּ֔מי ִ ֖היא ְּב ָכל־ ְנ ִ ׂשי ֵא֣י (21:17) ִי ְ ׂש ָר ֵא֑ל ְמגוּ ֵ ֤רי ֶאל־ ֶח֙ ֶרב ֙ ָהי ֣וּ ֶאת־ ַע ִּ֔מי ָל ֵכ֖ן ְספֹ֥ק ֶאל־יָ ֵ ֽר ְך׃ Cry and wail, O mortal, for this shall befall My people, this shall befall all the chieftains of Israel: they shall be cast before the sword together with My people; oh, strike the thigh [in grief]. Rabbi Eliezer explained that the pasuk was referring to “These are people who eat and drink with each other, and stab each other with verbal barbs.” As an aside, this is the source that sinas chinam is related to, and synonymous with, loshon hora. See preface to Sefer Chafetz Chaim. However, see also Shaarei Teshuva (3:39) 2 On the level of drash, one can try to explain that the sinas chinam amongst the leaders was actually the cause for the populace to commit the three cardinal sins. 3 The Address of Gen. Washington to the People of America on His Declining the Presidency of the United States, September 19, 1796. 4 IWashington added an interesting point. “There is an opinion that parties in free countries are useful checks upon the administration of the government, and serve to keep alive the spirit of liberty.” In other words, a difference of opinions can sometimes lead to a better understanding of both sides, and a more perfect union. However, he concludes that it is not a good idea because “ A fire not to be quenched, it demands a uniform vigilance to prevent its bursting into a flame, lest, instead of warming, it should consume.”This should also stand as C L I C K T O warning to those who believe that competition is always beneficial. ָא ַמר ְל ָפ ָניו, ִר ּב ֹונ ֹו ׁ ֶשל ע ֹו ָלם, ָּגלוּי ְל ָפ ֶני ָך ַ ּד ְע ּת ֹו ׁ ֶשל ָּכל ֶא ָחד ְו ֶא ָחד, 5 ְו ֵאי ָנן ּד ֹו ִמין זֶה ָלזֶה, ַמ ֵּנה ֲע ֵלי ֶהם ַמ ְנ ִהיג ׁ ֶש ְיּ ֵהא ס ֹו ֵבל ָּכל ֶא ָחד ְו ֶא ָחד ְל ִפי ! He said to Him: “Lord of the Universe! the T H E N E X T T O R A H W E E K L Y ַד ְע ּת ֹו personality of each person is revealed to you, and no two are alike. Appoint over them a leader who will tolerate