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Page Zero of Torah Tidbits

Page Zero of Torah Tidbits

Page Zero of Tidbits 762 Quite a while ago, we wrote of the Center being like the elephant in the famous poem, "The Blind Men and the Elephant" by John Godfrey Saxe. Six blind men were taken to "see" an elephant. Each Lead Tidbit cont. from Front Page touched a different part of the elephant the mitzva to Sanctify G•d's Name,(trunk, tail, tusk, leg, ear, side) and each, even if it involved being killed. Thistherefore got a different idea as to what an adds a dimension to our quest and elephant was like (snake, rope, spear, tree, challenge to be holy. The Torah often fan, wall). Many TTreaders know the places our becoming holy in Center the for the programs that take place at context of G•d's being holy. Simply22 Keren HaYesod. You have a good idea put, one cannot become holy if oneas to the type of people that participate in desecrates G•d's name. Our path to our shiurim, tiyulim, Shabbatonim, video holiness, through the proper perform• presentations, libraries, Torah Tidbits. ance of mitzvot, must go hand in But there is so much more to the OU Israel hand with our continual avoidance of Center that we now refer to the whole Chilul HaShem and our continual operation as OU Israel, of which the Israel sanctification of G•d's name. One who Center is but a part. gives up his life for HaShem is called a KADOSH. And we can say We try to give TTreaders a glimpse into it is true for the one who sanctifiessome of the other aspects of OU Israel • HaShem in a myriad of ways day•in our youth programs • NESTO and Makom and day•out throughout one's life•BaLev, our kiruv/outreach program • Lev time. Yehudi... and more. Let's put it like this: And then the Torah presents to us,Torah Tidbits is part of the Israel Center once again, the concept of Sanctity of which is part of OU Israel is part of OU... Time, K'dushat Z'man. We find in , a major presentation of theWORD of the MONTH from p.2 Chagim, all put in the perspective of A weekly TT feature to help clarify practical . Perhaps we can say that a and conceptual aspects of the Jewish Calendar, thereby enhancing our appreciation of G•d's person cannot hope to attain K'dusha gift to Am Yisrael of HaChodesh HaZeh Lachem... without living a life that is filled with mitzvot in general, and with the holy Imagine having left Egypt, then seeing days of our calendar in particular. We Mitzrayim pursue you, with mountains on either also find in the sedra, references to side and the Sea in front. Then after going sanctity of place • i.e. the Mikdash. through the Sea, having another 5 "exciting" The point: The whole Torah is really a (and nerve•racking) weeks until arriving at manual for "How to go about being Sinai. A lot took place there • some good, some Holy, as G•d wants us to be". But if not • and finally, it's time to move on... you want to narrow it down to a Here's something to think about: The Plan was sedra or two, then it's K'doshim and to be taken out of Egypt, brought to Sinai and K'doshim Two, a.k.a. Emor. Thosegiven the Torah, and be taken into Eretz two sedras contain an amazing 114 Yisrael. We tend to blame the "Sin of the mitzvot of the Torah's 613. That'sSpies" for the long delay in the Eretz Yisrael more than 18% of the total in justpart of the Plan. But, it seems, that we stayed these two consecutive sedras. Theat Sinai from Matan Torah through the first pursuit of holiness is done withanniversary of the Exodus, and an additional mitzvot and with everyday, mundane month until Pesach Sheni, almost another week activitiy. That covers pretty much covers us all 24/7. until we received "marching orders", then the Meraglim... — 0 – Say the sedra is K'doshim part 2 The sedra of K'doshim, as we reported in last week's TT, posed the challenge of K'DOSHIM TIHYU, Be Holy, and gave us a good idea as to how G•d wants us to pursue that goal. The simple answer is: MITZVOT. Loads and loads of them. 51 packed into a small sedra of 64 p'sukim. Dozens more that are counted elsewhere, but add to the raw total of mitzvot in K'doshim. And it doesn't stop there. Not by a long shot, as the expression goes. Emor begins by addressing the kohanim among us and commanding them to be holy • K'DOSHIM YIHYU... V'LO Y'CHAL'LU... and not defile... The concept of K'DUSHA is repeated several times with the kohanim, and further • and higher • for the Kohein Gadol. [Side fact of interest to stat•heads: There are more words by far with the root KUF••, variations of the word for Holy, in Emor than any other sedra in the Torah. 48 words. In second place, T'tzaveh with 30.] For the first half of Emor, the Torah speaks to the kohanim, and the rest of us listen in, and learn many things along the way. One should not think that the words to the kohanim are only for them. If that were so, they would have received a separate manual of conduct rather than their mitzvot being part of the Taryag (the Torah's 613 mitzvot). But halfway through the sedra, the Torah addresses us all directly, with the ultimate command of K'dusha •

— 1 – — 2 – participate in the funeral and burial of his close EMOR STATS relatives, becoming "Tamei" [264,A37 21:3]. Kohanim (and all ) are forbidden to afflict the 31st of 54 sedras; 8th of 10 in body in any way as a sign of grief. [This is an Written on 215 lines in a Torah (rank: 20th) example, among many, of a mitzva that appears in a particular sedra, but is counted elsewhere. In 17 parshiyot; 11 open, 6 closed (above avg.) other words, Emor has even more than the "official" 124 p'sukim, rank: 15th; 1st in Vayikra count of 63 mitzvot.] Same as Sh'mot, but shorter in words & letters. Very very close in number of lines; but number of parshiyot affects line•count because of the blank spaces between parshiyot. The teaches that from this same source, mitzva 264, comes the requirement, incumbent 1614 words, rank: 22nd; 2nd in Vayikra upon all Jews (not just kohanim), to mourn one's 6106 letters, rank: 23rd; 2nd in Vayikra seven close relatives. It is important to note that this is not a case of rabbinic extension of Torah law Relatively short p'sukim account for its drop or rabbinic legislation sanctioned by their obligation in ranking in words and letters to "protect" Torah and mitzvot. This is more. This is part of the definition of the Torah's mitzva #264, as transmitted to us by the Talmud, the Oral Law. The MITZVOT Sages of the Talmud present us with two categories of Law • Torah Law, which includes the Written 16 mitzvot; 11 positive and 5 prohibitions Word AND the Oral Law, and Rabbinic law. They not Only (with 74) has more mitzvot only teach us both, but they (most often) clearly differentiate between the two categories for us, so than Emor. Only K'doshim and Ki Teitzei are that we will know what is D'ORAITA and what is more mitzva•dense. Emor has more thanD'RABANAN, thereby neither adding to nor one mitzva per two p'sukim, five times the detracting from the Torah. Our commitment to G•d Torah average. at Sinai includes careful adherence to Torah and Rabbinic Law (since the Torah requires us to listen to the rulings and teachings of the ). But it is important for us to know the difference so that Aliya•by•Aliya we will not have a distorted view of the Torah. (There are also practical distinctions between Biblical and Rabbinic law.) Sedra Summary Specifically, in the case of mourning, the first day is [P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p’tucha or s’tuma Torah Law, the balance of Shiva is Rabbinic. respectively. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the Rabbinic, but inspired by the Torah. But that's not number of p'sukim in the parsha. the same as Torah law itself. Numbers in [square brackets] are the Mitzva•count of Sefer HaChinuch AND On another point... Note the one difference • a Rambam’s Sefer HaMitzvot. A=ASEI (positive mitzva); L=LAV (prohibition). kohein becomes Tamei to his sister only if she was X:Y is the perek and pasuk from which the mitzva comes. not married. Today, a kohein sits shiva for a married sister, but still has to maintain the practice of avoiding Tum'a. For a non•kohein, there is no • First Aliya • distinction as to whether a person's sister is married or not. She is one of the seven relatives that are 15 p'sukim • 21:1•15 mourned. A kohein gets the first Aliya of every . That's a Kohanim must be holy and avoid desecrating His given. But this particular first Aliya is perfect for a kohein. Name, because they perform sacred service. This mitzva for the kohein is also taken to refer to the [P> 21:1 (9)] Following Parshat K'doshim, which prohibition of doing Temple service after purification focuses on the challenge to the individual Jew and in a mikve, but before the day has completely the whole Jewish community to rise to higher levels passed (i.e. stars•out)[265, L76 21:6]. (Such a of sanctification, Emor begins with the special person is known as a T’VUL YOM. His complete sanctity of the kohein, and the even higher sanctity purification only lacks time.) of the Kohein Gadol. These higher levels of k'dusha are concomitant with stricter rules of personalA kohen may not marry a "zona" (a non•Jew and/or a religious conduct. Jewish women who has had relations with a man who is forbidden to her)[266,L158 21:7], a A kohen is not to become ritually defiled due to "chalala" (the daughter of a kohen from a woman to contact with a dead body[263,L166 21:1], except whom is forbidden because he is a kohen) for his seven closest relatives: wife, mother, father, [267,L159 21:7], nor a divorcee [268,L160 21:7]. son, daughter, brother, and (unmarried) sister. This Because of the sanctity invested in the kohen by is more than permission; a kohen is required to — 3 – HaShem, we are commanded to honor the kohenA non•kohen may not eat T'ruma [280, L133 22:10] [269,A32 21:8]. Calling him to the Torah first is one (or other sacred foods specifically designated for the manifestation of this honor. So is having him lead kohanim). Jewish servants and laborers of a kohen Birkat HaZimun. We may not "use" a kohen to serve may not partake of T'ruma[281,L134 22:10]. us. OTOH, an "eved K'naani" who is considered part of the kohen's possessions, may eat his master's T'ruma. [S> 21:10 (6)] The Kohen Gadol has even more An uncircumcised male may not eat T'ruma (even if restrictions because of his higher sanctity. He may he has valid medical reasons for being not defile himself to any dead person (even his uncircumcised) [282,L135 22:10]. This rule is not parents • the only exception is a body that has no expressly stated in the text, but is learned by one to tend to it. This is known as a MEIT MITZVA) "parallel texts" from Pesach. It is nonetheless [271,L168 21:11] nor enter under a roof with a one of the 613 mitzvot, noteworthy, in that it is a dead body [270,L167 21:11]. The Kohen Gadol's mitzva with no direct "chapter & verse" to point to. sanctity derives from the anointing oil and/or the special garments. He is to marry a previouslyA kohen's daughter (and any woman) who has unmarried woman [272,A38 21:13]. He may not relations with someone to whom she is forbidden, marry a widow[273,L161 21:14] nor any of the may no longer eat T'ruma[283,L137 22:12]. This types of women that the regular kohen is forbidden mitzva also includes the situation of a kohen's to marry. He is further forbidden to have relations daughter who marries a non•kohen. During her with a widow[274,L162 21:15], as this would marriage, she may not eat T'ruma. If her husband contravene his sanctity. dies or divorces her, she may return to her father's The Kohen Gadol should (preferably) be smarterhome and eat T'ruma • if she has not had children. With children the fear is she might feed them (her (better educated, wiser) than his fellow kohanim, children are NOT kohanim) from the T'ruma. Hence, bigger (taller) in build, and wealthier. One of the Chassidic Masters gave a different spin she too is barred. to the phrase HaKohein HaGadol Mei'Echav (plain A person who inadvertently eats T'ruma must meaning is the Kohein who is greater than hiscompensate the kohen by paying the value plus an brothers, viz. the Kohein Gadol). He said it is the amount which equals 1/5 of the payment. Eating Kohein whose greatness comes from his brothers (Mei'Echav), a Kohein respected and honored by his "tevel" (produce from which none of the required fellow kohanim. separations was taken) is forbidden for all to eat [284,L153 22:15]. Violation constitutes a disgrace Levi • Second Aliya • of the sacred. 25 p'sukim • 21:16•22:16 Shlishi • Third Aliya • [S> 21:16 (9)] A kohen with a disqualifying17 p'sukim • 22:17•33 blemish may not serve in the Mikdash[275,L70 [P> 22:17 (9)] Animals offered as sacrifices must 21:17]. The Torah next identifies many of the disqualifying blemishes. The rule applies not just to be blemish•free [285, A61 22:20]. It is forbidden to a permanent blemish or deformity, but even toconsecrate a blemished animal as a korban [286,L91 22:21]. It is also forbidden to make a temporary blemishes [276,L71 21:21]. A disqualified kohen may eat of the sacred foodsblemish in a korban[287, L97 22:21]. Blemishes (some but not all categories), but may not even enter referred to are specifically defined by the Torah & Talmud. If a blemished animal is offered, it is the Mikdash [277,L69 21:23]. additionally forbidden to sprinkle its blood on the Clarification: A kohen baal mum (with a Mizbei'ach [288,L93 22:22], or to slaughter (as a disqualifying blemish) is barred from the area of the korban) a defective animal [289,L92 22:22], nor to Mikdash from the (external) Altar and inward, but place any of the animal's parts on the Mizbei'ach to may enter the outer area of the courtyard of the [290,L94 22:22] Mikdash, and may even perform some tasks. burn [291,L361 [P> 22:1 (16)] Furthermore, a kohen who becomes Castration of animals is forbidden "tamei" is temporarily barred from the Mikdash22:24]. (This is a serious halachic issue related to [278,L75 22:2], nor may he "approach" sacredhouse pets. Consult a Rav who knows these things for details.) foods. He may not eat T'ruma[279, L136 22:4] or other "kodoshim" while "tamei" from any of various A defective animal may not be offered as a korban, sources. On the day of impurity (for the 1•day type) even if received from a non•Jew [292,L96 22:25]. or on the last day (for the 7•day type), the kohen [S> 22:26 (8)] From this point through chapter 23, immerses in a mikve and, "with stars•out", he once is the Torah reading for the first day of again is allowed to eat T'ruma. (second day as well, outside of Israel) and the Not only may one not eat non•kosher meat, it also second day of Pesach (our first day of Chol HaMoed. renders a kohen "tamei". Second day Yom Tov in Chutz LaAretz) — 4 – A new•born animal stays with its mother for 7 days In each case of a Yom Tov, there is a positive and only thereafter may be used as a korbancommand to abstain from "melacha", and a prohibition against doing "melacha". [293,A60 22:27]. It is forbidden to slaughter (as korban or Korban for Musaf is to be brought on the 7 days of personal use) an animal and its offspring on thePesach [299,A43 23:8]. The seventh day is Yom Tov [300,301; A160,L324 23:8]. same day [294,L101 22:28]. The Torah, once again reminds us that korbanot to [P> 23:9 (6)] Following the 1st day of Pesach, the be eaten have time limits which must not Omer be (barley•offering) is brought [302,A44 23:10]. exceeded. Special korbanot are offered on the day of the Omer. One may not eat different forms of new grains until Until this point in the sedra, the Torah has dealt the bringing of the [303,304,305; Omer with the sacrificer (kohein) and the sacrificee L189,190,191 23:14]. (animals). It now changes gears and we find another meaning of the word sacrifice, as in being [S> 23:15 (8)] We are to count from the day of the willing to die in sanctification of G•d's Name. bringing of the Omer a period of 7 weeks • 49 days We may not desecrate G•d's Name [295,L63 22:32]; [306, A161 23:15]. The Torah says 50 days, but we we must sanctify His Name[296,A9 22:32]. These understand it to mean "up to but not including" mitzvot have many facets. A Jew is required to give (because it also says 7 full weeks, and 50 is not up his life rather than violate one of the "big three": divisible by 7, but 49 is). , incest/adultery and . In times ofFollowing the 49th day, a special offering of two "forced conversion", martyrdom is required even for loaves from the new wheat is to be offered the "least" violation. [307,A46 23:16]. This is on the holiday of which has "melacha" restrictions[308,309; A162,L325 23:21]. This Aliya ends with the reminder of the gifts of the field that must be left for poor people. Our Sages have broadened the scope of this very Why mention these mitzvot in the midst of the significant mitzva•pair: Kiddush/Chilul HaShem. In portion of the Holydays? quotes R’ Avdimi: He addition to Martyrdom, one who violates any who gives gifts to the poor in a proper manner is prohibition in a spiteful manner, esp. in public, is considered equal to one who builds the Beit considered to be disgracing G•d's Name. HaMikdash and offers the Festival sacrifices therein. Conversely, the special way in which a person can perform a mitzva, when esteem for mitzvot in the eyes of other people is enhanced, when respect for Torah and Torah•Jews is increased, then thatChamishi • Fifth Aliya • person has not only performed a mitzva • he has sanctified G•d's Name. This same idea is extended 10 p'sukim • 23:23•32 to any facet of human behavior. The religious Jew [P> 23:23 (3)] The 1st day of the 7th month (or the Jew who appears to be religious) has the constant potential of Kiddush (or Chilul) HaShem. (Tishrei) is holy (Rosh Hashana), "melacha" being So does any Jew. Simple acts of common courtesy forbidden [310,311; A163,L326 23:24,25]. Special or discourtesy can have far•reaching ramifications, Musaf sacrifices are brought[312,A47 23:25], in depending upon who is involved, who is watching, addition to the Rosh Chodesh Musaf. Note that how things are perceived, etc. Shofar is not counted here, but in Parshat Pinchas. Here Rosh HaShana is referred to as ZICHRON T'RU'A, a remembrance of the T'ru'a. (We use the term R'vi'i • Fourth Aliya • Zichron T'ru'a to refer to the day when in coincides 22 p'sukim • 23:1•22 with Shabbat, in which case we do NOT blow the Shofar.) In Pinchas, the Torah tells us to have a [P> 23:1 (3)] Chapter 23 in Vayikra is the "Portion "T'ru'a day" • that is the command to blow Shofar of the Holidays". It begins with the statement: "These [405,A170]. are the Festivals..." Shabbat is presented as the first [P> 23:26 (7)] The 10th of Tishrei is Yom Kippur. of the Holidays (we designate it so in Kidush on One must fast [313,A164 23:27]. There is a Korban Friday night when we say that Shabbat is in Musaf to be brought on Yom Kippur[314,A48 commemoration of the Exodus and is the first of the 23:27], (in addition to the Yom Kippur service "days called Holy"). described in "Achrei"). Eating or drinking (without a [P> 23:4 (5)] On the 14th day of Nissan, thevalid excuse) is punishable by excision (death and Korban Pesach is brought. On the 15th, begins the more, from Heaven). Similarly, ALL "melacha" is Matza Festival (which we call Pesach), “requiring” forbidden [315,L329 23:28], as are eating and matza for 7 days. The first is a holy day with most drinking on Yom Kippur [316,L196 23:29]. We must forms of "melacha" forbidden [297,298;A159,L323 abstain from (Shabbat•like "melacha on Yom Kippur 23:7]. [317,A165 23:32]. — 5 – "...On the ninth of the month in the evening, from would share the loaves that were replaced by the evening to evening, observe your Shabbat." From new ones. This mitzva was counted back in Parshat here the teaches up the concept of Tosefet T'ruma, when the Shulchan was first described. Shabbat and Yom Tov, which we partly observe by counting the time from sunset to stars•out as[S> 24:10 (3)] The Torah next tells us of the son of Kodesh on both ends of the day, to which we should a Jewess and an Egyptian who "blessed" G•d's name. add a little bit of more time, as well. He was incarcerated pending word from G•d on how to punish him. The command was to stone him to death. This is to be the punishment for "blessing Shishi • Sixth Aliya • G•d". 12 p'sukim • 23:33•44 The says that the Egyptian father of the blasphemer was the one that Moshe killed and hid [P> 23:33 (12)] The 15th of Tishrei is Sukkot, a in the sand. 7•day holiday. "Melacha", (referring to most of the So too, murder is a capital offense. Killing an animal Shabbat restrictions, with the well•known Yom Tov requires compensation to the owner. Causing injury exceptions) is forbidden on its first day to a person requires compensation based on factors [318,319;A166,L327 23:35]. Musaf sacrifices are resulting from the injury. to be brought on each of the 7 days[320,A50 23:36]. The eighth day (sometimes Shmini Atzeret, The execution of the "curser" was carried out, as a.k.a. , is viewed as its own holiday; commanded by G•d through Moshe. sometimes as the 8th day of Sukkot) is also a Yom The three last p’sukim are repeated for the Maftir. Tov [321,322; A167,L328 23:36] with korban musaf of its own [323, A51 23:36]. These are the Holidays, besides the Shabbatot of the Haftara • 17 p'sukim year and other offerings to the Beit HaMikdash. It is at the harvest time in the fall that Succot is to be• Yechezkeil 44:15•31 celebrated. Yehezkel, himself a kohen whose early days were On the 1st day we are required to take the 4 species spent in the Beit HaMikdash, prophesies the (lulav, etrog, hadasim, aravot) [324,A169 23:40]. rebuilding of the Mikdash and the restoration of the active kehuna. He reiterates many of the rules of the During the holiday of Sukkot, we are to dwell inkohen, many of which are based in Parshat Emor. It sukkot [325,A168 23:42]. This is in order to instruct is interesting to note that some of his rules are all generations about the aftermath of the Exodus stricter than required by Torah law, but suited the when we were privileged to Divine protection in the conditions of his time. For example, Yechezkeil wilderness. restates the marriages permitted and forbidden to a kohen. He says that a kohen cannot marry a divorcee Sh'vi'i • Seventh Aliya • (correct) nor a widow (this is not so according to the Torah; only the K.G. may not marry a widow). But he 23 p'sukim • 24:1•23 adds that a kohen may marry a widow of a kohen. Apparently, by not allowing a kohen of the time to [P> 24:1 (4)] G•d tells Moshe to command the marry a widow of a non•kohen, the community people to prepare pure virgin olive oil for lighting would take care of its widows (from kohanim) in a the Menora, always. The lamps of the Menorabetter way. To apply the halachic details to the burned through each and every night, right outside future, on a permanent basis is problematic in light the dividing curtain (Parochet) between the of the immutability of the Torah. They can be Sanctuary and the Holy of Holies. considered "for the moment" or possibly they could The juxtaposition of the Festivals and the be "recommended" strict measures. lighting of the Menora is taken as a hint to Chanuka from the Torah. What even makes In addition to the obvious Kohein, Beit HaMikdash, the point stronger is the Torah's stress on the concept that Tum'a/Tahara connections between sedra and the lights of the Menorah are constant, eternal, always, haftara, there is yet another connection. The haftara through the generations. The Menorah of the charges Beit the kohanim with teaching the people and HaMikdash has not made it through the generations. The clarifying for them G•d's laws. Specific mention is Chanuka lights have! made of the laws of the Holidays and Shabbat • the topic of a major part of the sedra. [P> 24:5 (5)] We are also to take fine flour and bake 12 loaves (matza rules) which are placed on the Shulchan in the Mikdash. This too was Mazal a Tov to Nachum & Ilona Chernofsky permanent fixture in the Beit HaMikdash. The loaves and family on the birth of a new grandson, were exchanged weekly, on Shabbat (having been baked on Friday, unless it was a Yom Tov • then the Ohad, son of Tzvi & Na'ama, baking was on Erev Yom Tov). The kohanim on duty brother of Yechezkel, Yael, and Moshe Yitzchak — 6 – THE INSTITUTE wealthy, the borrower will not deny the loan. R. Waldenberg is not satisfied with any of these answers, OF JEWISH LAW because it assumes certain thinking on the part of the borrower when the loan is made and would not be Emanuel Quint, Dean universal answers. R. Waldenberg cites a source that may give substance to Lesson #377 the practice. The instituted an oath to be taken by one who denies a claim of a plaintiff, According to Loans Require Witnesses Torah law if one totally denied the claim of the plaintiff, Rabbi Waldenberg, one of the great Rabbiniche need not take an oath. But now that the Rabbis of the decisors of our generation, was asked how is it that soTalmud did institute such an oath, the defendant many people lend money without having witnesses(borrower) will have to take such an oath if he denies the present. There seems to be a prohibition against suchloan and he will not take the oath if the loan was in fact practice. In the Talmud in T. Baba Metzia (75b) we find made. Therefore, even if there are no witnesses present the following passage: Rav Yehuda said in Rav’s name, to the making of the loan, the plaintiff• lender will bring “He who lends money without witnesses infringes ‘andhis lawsuit to recover what he alleges was a loan and the you shall not put a stumbling block before the blind’defendant•borrower will either admit the loan or take an (Vayikra 19:14). Lakish says, he brings a curseoath of denial. If the loan was actually made, the upon himself, as it is written ‘Let the lying lips be put to defendant will not take such an oath, so that there is no silence; which speak grievous things proudly necessity and for witnesses. There is thus no fear of there contemptuously against the righteous’” (T'hilim 31:19). being a stumbling block present. This source concludes, The Rabbis observed to R. Ashi that Ravina fulfills allhowever, that in spite of the fact that a reason can be the Rabbinic requirements. R. Ashi sent word to Ravina found to lend without witnesses being present, since all on the eve of the Sabbath that he needed a loan to buy a of the authorities prohibit this practice, it should not be small parcel of land. Ravina replied, bring witnesses and done. Although the fear of putting a stumbling block we will draw up a bond. R. Ashi asked is this requiredbefore the blind is not present, the other reason is even of me. Ravina replied “You in particular. You arepresent, namely that the lender should not be cursed. He so immersed in your studies you may forget and bring a continues however, that his reasoning is faulty since the curse upon me [for lending without witnesses].” Themere denial is already a transgression, the oath is only Talmud continues that there are three who cry out andthere to prevent a false denial. Another source is cited are not answered: he who lends money that without says that the loans without witnesses is a practical witnesses, he who acquires a master for himself, and amatter; if one wants to lend money to another who must henpecked husband. In view of this passage and all ofhave it immediately in his business and there is no time the codes that prohibit such conduct, how can peopleto assemble witnesses, all commerce might suffer from lend money without witnesses being present? waiting to obtain witnesses. Furthermore, the borrower will not want people to know that he is borrowing and Some of the answers given are... the lender is sympathetic to his wishes. R. Waldenberg The fact that we are not particular in following gives this several reasons and he is not satisfied with any of halacha nowadays in that we make loans withoutthem. He then turns to an earlier source, for an answer. witnesses being present and without a promissory note is The prohibition to loan a person money without because people know to whom they are lending witnesses the being present is not a real prohibition. It is money and trust the borrower. The lender relies upon the prohibited neither by Torah law nor by Rabbinic law. It borrower that he will not forget the loan and will notis rather “midat chasidut” • highly proper conduct. With deny it. R. Waldenberg rejects this reason. He says that this statement, we now have a door opened wide to certainly in gone by times the lender also knew approach the the practice of granting loans although there borrower. So he concludes that this is not the reason for are no witnesses present at the time of the making of the permitting the practice. He cites a holding that says that loan. Since it is only a "highly proper conduct", there are the reason may be that the language of the Talmud is that other acts that are also designated as highly proper “one who has money and lends without witnesses” andconduct and yet the multitudes of people do not this may indicate that the practice is relevant only of the necessarily aide by them, and thus one need not be lender has lots of money that the fear exists that agitated the by this type of conduct. As he continues to cite borrower will deny the loan, but if the lender is not thatsources, he ends up by saying this type of conduct is wealthy, then there is no fear that the borrower will deny commendable if condoned by some great authorities. But the loan and thus the teaching of the Talmud is not really the response goes on to equivocate since there are so applicable to this case and this will explain the custom of many decisors who frown on this type of conduct. But lending money without having the requirementsince of this is the current practice to lend without the witnesses being present. He then cites another sourcenecessity of having witnesses present, this is surely the who turns this reasoning around and holds that in theaccepted practice. He then goes on to give a practical instance of substantial lenders, the borrower may denyreason. A person who makes an immediate loan to the the loan but not in the case of lenders who are not all that hard pressed poor person who needs it immediately is to be highly praised here and in Heaven. If one had to look — 7 – for witnesses, then the loan might not be said: made 'When Israel was subjected to slavery, to suffering and immediately and the lender will lose this opportunity to to bricks and mortar, Yitro dwelt in peace and prosperity in be praised in Heaven for lending the hard pressed withhis tents. Now he comes to share in the Simchat Torah of alacrity. Also nowadays, there is a certain amount My of children. So Moshe sent Yitro away and then we read embarrassment for the borrower to have people know his how in the third month there was Matan Torah" (P'sikta). plight and the borrower may be loaned the moneyThese ideas present geirim in a negative light such as the without witnesses. All this of course, only ifeirev the rav who joined Israel after their miraculous borrower is known by the lender to be trustworthy. Theredemption from Egypt, and then were the cause of Israel lender must evaluate each situation by itself. sinning with the Golden Calf. Notwithstanding, there is great spiritual strength and deep In light of the foregoing, it is suggested that witnesses be religious wellsprings in Yitro's conversion, seen also in present when loans are made or in the alternative, a Tzipora and repeatedly attested to by the Torah's many promissory note is to be written and witnessed attesting expressions of love for geirim and warning against to the loan. oppressing them. The subject matter of this lesson is more fully discussed During the galut, part of the mission of Israel is to gather In Volume IV of A Restatement of Rabbinic Civil Law by geirei tzedek, the spiritually refined sparks of holiness that Emanuel Quint.. Copies of all volumes can be purchased remain in the nations of the world" (Harav Tzvi Yehuda at local Judaica bookstores. Kook, Sichot Sefer Shmot). "When• ever Israel does the will of Hashem, He searches the whole world, selects the Questions to [email protected] tzadikim amongst the gentiles and attaches them to His People, such as Yitro" (Yerushalmi, B'rachot 2:8). "He is the ger whose name graces one parsha in the Torah, Spiritual and Ethical Issues enhances law and justices, and enriches Jewish society". in the Stories of Sh'mot (Chemdat Yamim, Yitro)." "When he converted, he set about converting many people and so sanctified G•d's Name" ( 2:69). "And Yitro, Kohen Midyan": "His Moshe at Horev [1] descendants were destined to give birth to Kohanim Gedolim; Pinchas, the son of Elazar Hakohen who married by Dr. Meir Tamari the daughter of Putiel [Yitro]" (Yalkut Shimoni). "R' Elazar taught, kohen meaning rulers as in 'And the sons of "And Moshe was content to dwell with Yitro and he gave were kohanim' (Shmuel 8:18). him his daughter Tzipora." Irrespective of these praises of Yitro, we find awareness in Just as Yitschak and Yaakov met their wives at a well, so Chazal of the element of danger inherent in Moshe's did Moshe. However, there are conceptual differencesagreeing to live with him and marrying into his family, that between the women they married, that are shown by their has significance for our own generation living in the different roles in the shaping of Am Yisrael. The wives of tolerant open society. Yitschak and Yaakov were part of Avraham's family in "Michtav MeiEliyahu writes that our surroundings, even Padan Aram. They inherited some of the Avrahamic the benign ones, influence not only the weak but also the spiritual inheritance and at the same time the family greatest of men, it is only in that way that we can concept of the national entity • two concepts that are understand the effect of dwelling amongst Midyan, even for intrinsic to G•d's Chosen People. Although Tzipora, as a Moshe. He found Yitro removing himself from idolatry at daughter of Midian, had no blood relationship to the Jewish the expense of a boycott by his surroundings. Even before People, yet she had spiritual qualities suitable to them, as that, he had actually examined them all to seek the truth. befits a wife of their Lawgiver and . Moshe could be confident therefore that if he could teach Marriage was not the reason for Moshe's dwelling withYiro the truth, he would accept it absolutely. Nevertheless Yitro: the text only mentions Tzipora after telling the of transition had been difficult for Yitro and so something Moshe's decision. It seems that there was somethingremained. Moshe showed the slightest degree of agreement spiritually important about Yitro that he bequeathed to his to the shading and implications of idolatry when he agreed daughter. to give him his eldest son, for which Chazal criticized him" "G•d abhors avoda zara, and yet Moshe married (Lekach his Tov). daughter. Yitro had been their priest to idolatry, examined "Vayo'el Moshe: When Moshe asked Yitro for Tzipora, every form of idolatry in the world and concluded that there Yitro made him swear an oath [vayo'el is the language for was nothing to idolatry, yet he did nothing about it. When vow] that the first born son would be given to avodah zara Moshe came to Midyan, he taught the truth to Yitro who and Moshe agreed" (Yalkut Shiimoni, Shmot). "Rabbi then accepted G•d" (Bereishit Rabba 1:38). Yehoshua taught, a priest to Avodah Zara, as it is written, Some commentators claim that Yitro did indeed abandon 'Yonatan ben Gershon ben Menashe [Chazal say, actually idolatry, but he did not fully accept . Whereas Yitro ben Moshe] and his sons were priests to avoda zara for the acknowledged G•d, nevertheless he returned to his owntribe of Dan until the expulsion from Eretz Yisrael' people (Shmot 18:27). Ruth of Moav, the arch•type (Shoftim of 18: 30)" (Mechilta, Yitro). , clearly stated, 'your people shall be Our commentators have interpreted these midrashim as my people and your G•d mine' (Megilat Ruth 1:16), thus referring to deviations from Judaism and not to idolatry per allying herself indisputably with the nation• religion. "G•d se. Accordingly, Moshe agreed that one son should not go — 8 – to Eretz Yisrael, akin to idolatry; that one son should not be Someone (Reuven) reserved a Nesher circumcised and thus not be part of the nation•religion; and (a joint, ten•seat taxi service to Ben that one son should examine various so that he Q could reject them all by free choice. Gurion airport) for the middle of the night. Upon awaking, he realized that that the The Chiddushei HaRim, founder of Chassidei Gur, said that when he read the Mechilta he hurled the sefer right across flight was for the next night and tried the Bet Medrash. "Yitro had argued that Moshe was unsuccessfully to reach them to cancel. He bringing up Gershon without exposing him to all the forms went back to sleep, only to be woken by a call of idolatry, which was dangerous as he might be unable to from an angry taxi driver, who had arrived in withstand them if he confronted them. Rather he shouldfront of his building. The traveler used Nesher give him to Yitro who would show him avada zara and explain that there was nothing to it, thus inoculatingthe next night (they apparently did not realize Gershon. Before Matan Torah, Yitro would have beenit was the same person) and did not feel he had correct that such search was necessary, as we learn fromto pay double, as he received the service of Avraham, but now there is no need for that dangerous path" being taken to the airport only once. What is (Menachem Mendel of Kotsk) the halacha? One can accept that there is knowledge and wisdom amongst the nations of the world but cannot accept that Although one (Reuven) who offers a worker there is with them divine , Torah, and in that (Shimon) a can generally back out if a kinyan revelation that is specific to Israel lies our protectionA was not made and the job has not begun, in this against spiritual assimilation. "Yavan, Greece freedcase Shimon already drove to Reuven’s house. In such a mankind from the ignorance of the caves and gave us case, Reuven cannot back out (Bava Metzia 76b) because science, art, beauty, medicine, music and drama. Yet these traveling to the place of employment is considered like cannot be equated with Torah so that we have to learn to beginning the job, which is analogous to a kinyan (S’ma subjugate the beauty of Yefet to the tents of Shem" (Rabbi 333:6). Thus, Reuven should have to pay for the job he S. R. Hirsch). ordered, which Shimon began. The fact that he wished to cancel is irrelevant since he did not succeed in doing so MISC section • contents: (see parallel case in Gittin 33b). One could mitigate that source’s significance with the [1] Vebbe Rebbe following argument. The beginning of the service causes [2] Candle by Day that Reuven indeed cannot back out of his commitment to use Shimon. However, perhaps he can use him for the [3] From Aloh Naaleh correct date, as he did, using the same route and paying the same price. Even if this is the case, though, he may not be [4] Wisdom and Wit able to do so for the reason(s) we will discuss. Even when Reuven is not bound by kinyan issues to [5] Portion from the Portion Shimon, when the broken offer causes financial damage, [6] Parsha Points to Ponder Reuven must compensate. The classical case is when Shimon could have found another job had this one not been [7] Torah KidBits offered but now it is too late to replace that job (Shulchan Aruch, Choshen Mishpat 333:2). In your case, it is quite [8] MicroUlpan clear that Shimon will not pick up a new customer that night. The question is whether there would have been an [9] Torah from Nature empty seat had Reuven not reserved or whether someone was turned away or redirected elsewhere. If someone was [10] turned away, Reuven will have to pay for his [11] From the desk of the director understandable but negligent mistake. Reuven, of course, has no way of knowing. If the driver or the dispatcher says that they did lose out on a fare, it is a case of bari v’shema, [1] From the virtual desk of the OU where the plaintiff is certain he is owed money and the VEBBE REBBE defendant is not sure if he has such an obligation. The standard psak in such a case is that there is a chiyuv latzet The Orthodox Union – via its website – fields questions of y’dei shmayim (a moral obligation) to pay (Shulchan all types in areas of kashrut, Jewish law and values. Some Aruch, CM 75:9). of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, headed by Rav Yosef There is another thing to consider, and that it is that there Carmel and Rav Moshe Ehrenreich, founded by HaRavare two possible plaintiffs. The company takes a certain Shaul Yisraeli zt"l, to prepare rabbanim and dayanim to amount of money, but so does the driver. If both take a cut serve the National Religious community in Israel andper person, then both have been deprived. If so, even abroad. Ask the Rabbi is a joint venture of the though OU, Reuven paid the company’s driver the next night, Yerushalayim Network, Eretz Hemdah... and the Israelthe driver from the first night lost out. In fact, our Center. The following is a Q&A from Eretz Hemdah... understanding (we have not researched this specific company) is that the driver pays the company a fixed rate — 9 – and gets the entire fare. If the specific driver does not agree Divine Providence. Each day is unique and each day to take Reuven the next night, then there is the more basic requires celebration in the presence of God. This is why the issue that he has to pay him for the job he began. mitzvot of Sukkot are observed for all seven days of the holiday. A minor factor to consider is that when Shimon gets paid, Reuven may be able to reduce a little pay for sparing him Pesach on the other hand, commemorates the one day event the toil of a job he did not end up doing. He did not have to of the Exodus, the apex of freedom. Perhaps this is why shlep suitcases on and off, may have gotten home a minute only the first day is considered a holiday in which matza or so earlier, and was saved a little gas. must be eaten and full Hallel must be recited. We think Reuven should have gone out to the driver the One day can make such a difference. So too one day in first night to offer to pay at least the great majority of the Eretz Israel can have a tremendous impact on our history. money. This is all the more true if Reuven’s address created Whether it be Yom Yerushalayim or Yom Haatzmaut • chillul Hashem issues (i.e., it was in a religioussuch days serve as a reminder to us to take advantage of neighborhood). At this point, he can see if Nesher can find each day and appreciate its meaning and impact upon us. the driver (or accept their part, if that is the way it works). May we one day celebrate the reunification of Jerusalem It is at least mentchlach (considering the small percentage with all of Israel in the Holy City. of travel costs) and apparently required for Reuven to pay for his mistake. Rabbi Chanoch Yeres, Yemin Moshe, Jerusalem Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this TORAH THOUGHTS as contributed by Aloh Naaleh members section or the entire Hemdat Yamim at www.ou.org orfor publication in the Orthodox Union's 'Torah Insights', a www.eretzhemdah.org. And/or you can receive Hemdatweekly Torah publication on Parshat HaShavu'a Yamim by email weekly, by sending an email to [email protected] with the message: [4] Subscribe/English (for the English version) Wisdom or & Wit Subscribe/Hebrew (for the hebrew version). Please leave His entire life, R’ Naftali Amsterdam worked on his the subject blank. Ask the Vebbe Rebbe is partially funded own moral improvement, in keeping with the by the teachings of his Rebbe, R’ Yisrael Salanter and the Mussar movement. He explained this as follows: [2] Candle by Day “When a male is born, his body is imperfect and he needs a bris mila, by removing the foreskin, to perfect Let us never forget that every status quo replaced it. By the same token, each person’s soul is imperfect. a status quo and will be replaced by a status quo. Only by removing once’s bad traits does one perfect From "A Candle by Day" by Rabbi Shraga Silverstein the soul.” Shmuel Himelstein has written a wonderful series for A Candle by Day • The Antidote • The World Of Chazal by ArtScroll: Words of Wisdom, Words of Wit; A Touch of Rabbi Shraga Silverstein • Now available at 054•209•9200 Wisdom, A Touch of Wit; and "Wisdom and Wit" — available at your local Jewish bookstore (or should be). Excerpted with the permission of the copyright holder [3] CHIZUK and IDUD for Olim & not•yet•Olim respectively [5]

I once came across an interesting idea regarding this week's parsha, Emor, which mentions both Pesach and Sukkot. While on first glance the two holidays are similar • both are one week holidays • upon closer examination, one sees major differences between them. Here are some of the distinctive differences. by Rakel Berenbaum 1) Regading Pesach (Vayikra 23:5•6), the Torah writes that FEEDback to [email protected] the 15th is a holiday to God and for seven days we eat matza. Sukkot, however, is presented as a seven dayDo not desecrate My holy name. holiday. I must be sanctified... 2) Moreover, on Pesach the main mitzva of eating matza is on the first night, whereas Sukkot requires seven days of With all the things we read about and hear about in eating in the sukka. the news, one verse from the portion really stuck out. 3) Regarding the recital of Hallel, only on the first day of In Vayikra 22:32, G•d warns us against profaning His Pesach do we recite full Hallel, while on Sukkot it is recited holy name in any way and encourages us to sanctify all seven days. His name. The Sefer HaMitzvot list these as two separate mitzvot • one a negative commandment not It has been suggested that Sukkot does not correspond to to do anything to give G•d or His Torah a bad name, any specific event. It is a holiday that commemorates the so to speak, and the positive commandment of Jewish people's journey in the wilderness every day under — 10 – Kiddush HaShem, to enhance the reputation of G•d custom of “chai rotel” can be done with any drink and His Torah. including water. When thinking of the concept of Kiddush Hashem, people usually think of the act of giving up one's life in COCONUT AND PINEAPPLE DRINK order not to transgress one of the three big sins • murder, idolatry, and adultery. Then we are talkingRefreshing tropical drink. about doing a Kiddish Hashem through death. (see ¾ pt. (12 oz.) unsweetened coconut milk Rabbi Shmuel Herzfeld's moving eulogy • He Lived to Teach • about how Liviu Librescu, the Holocaust 1¼ c. pineapple, coarsely chopped survivor, Virginia Tech teacher, made a Kiddish 2 Tbsp sugar or to taste Hashem by saving his students • www.ostt.org) 1 drop almond extract But how does one do a Kiddush Hashem and prevent Chilul Hashem throughout his life? Mix the coconut milk, pineapple, sugar and almond The Gemara in Yoma (86a) lists some things that are extract. Serve cold. considered a Chilul Hashem. The Rambam elaborates on this in Hilchot Yesodai Hatorah (5:11). He says if a Torah scholar does things which cause people to talk [6] Parsha Points to Ponder against him, even if the acts are not transgressions, he is profaning G•d's name. Examples of this are if a EMOR religious person buys something and doesn't pay promptly, though he is able to pay, or if he doesn't1) Why does the Torah mention mother before father speak pleasantly to others and does not receive them regarding the law that a kohein can tend to their burials with a pleasant facial expression, but is instead(21:2) but regarding the prohibition of a kohein gadol quarrelsome and easy to anger. The greater burying the a parent it mentions the father first and then the person, the more careful they must be with theirmother? (21:11) behavior. 2) Why are the laws of sanctifying G•D’s name and "If a Torah scholar will be careful about his behavior, desecrating G•D’s name taught at the end of the completely will speak pleasantly to people, act friendly towardunrelated laws regarding the validity and invalidity of them, receive them with a pleasant facial expression, sacrifices? (22:32) will refrain from retorting when he is insulted, will3) Why does the Torah interrupt the description of the honor even those who treat him in disdain, will beholidays to teach that that we should leave from the food honest in his business dealings, will constantly devote that we are harvesting for the poor? (23:22•23) himself to Torah study, will always go beyond the letter of the law, and will avoid extremes and exaggerations, then he will be praised and belovedTHESE ARE THE ANSWERS and others will desire to emulate him. This man has Ponder the questions first, then read here sanctified G•d” These are everyday acts that we all come in contact 1) Rav Yaakov Kaminetsky explains that the Torah in both with. They are little acts that require a big moral code of these instances is using the formula of LO ZU AF ZU, of action to fulfill. For example, it is not always easy to which means NOT ONLY THIS BUT EVEN THIS. speak nicely to people who insult you, but it is anRegarding a mother, there is absolutely no doubt that she is opportunity to create a Kiddush Hashem. It was notthe child’s mother, as opposed to the father where we easy for Yishyai the 2007 Chidon HaTanach winner to assume that he is but it is not an absolute given. Therefore, say that he didn't deserve the prize. But that act ofregarding the allowance for the regular kohein to bury his honesty created a big Kiddush Hashem. parents, the Torah teaches that not only can he become In this time of Sefirat Ha O'mer when we are trying to impure to bury his mother who is definitely his mother, but improve our deeds, we should look to others whohe can even become impure to bury his father who is less of have been successful in doing a Kiddush Hashem and a definite. When the Torah prohibits the Kohein Gadol, it try, each one of us in our own sphere, to follow in their teaches that not only can he not bury his father who might footsteps. actually not be his father, but even with regards to the mother where there is no doubt, he cannot bury her either. One segula (merit) mentioned in connection to Lag2) Rav Moshe Feinstein answers that the Torah speaks BaOmer, is to distribute "Chai (eighteen) Rotel" (each about Kiddush and Chilul Hashem at the end of completely 'Rotel' is approx. three liters, so that adds up to 54unrelated laws to specifically teach that every single mitzva liters) of drinks to those coming to pray atinvolves the sanctifying or desecrating G•D’s name – even in burial•site of Rabbi Shimon Bar Yochai in Meron. This private. The very act of doing a mitzva brings more is mentioned in a famous letter written by G•Dliness Rav into the world and sinning creates a void of Benzion Halberstam, the Bobover Rebbe, to one of G•Dliness in the world. his acquaintances in 1912. Whatever the segula is, if 3) The Meshech Chochmah teaches that this law comes done properly, it can be a Kiddush Hashem to giveright on the heels of the description of Shavuot to tired and thirsty people a drink without asking fordemonstrate that our celebration of receiving the Torah is anything in return. Here is a recipe for a drink, but the not only for those laws that seem illogical. We even — 11 – celebrate our receiving the logical laws like taking care of things, became a speaking creature. the poor since now we can be assured that even those are He was given the Divine gift of speech and being carried out in complete consonance with the will of the language he spoke was Hebrew! G•D. Hebrew is Hashem's language and if we Parsha Points to Ponder is prepared by Rabbi don't Dov treat it with the proper respect and Lipman, who teaches at Reishit Yerushalayim, Tiferet, and use it correctly, we are spoiling a Divine Machon Maayan in and RBS and is the author of "DISCOVER: Answers for Teenagers (and adults) Gift. to Questions about the Jewish Faith", just re•published by Feldheim [email protected] Some people think it doesn't make a difference how you speak as long as [7] people understand you. But that's not true. We think with words, and if we don't speak well, we can't think well. And if we don't know Hebrew well, we can't understand the Torah properly.

A Torah Tidbits column with a Parshat HaShavua insight So next time you open a , pay geared towards the young reader... or their parents and careful attention to the language. Which grandparents to read to them words are used? Are they repeated somewhere else? The same way or Vayomer; Emor; V'amarta. Three times in differently? Why? (The Aseret Hadibrot one sentence! So begins Parashat Emor. appear twice in the Chumash, but with "And G•d said (Vayomer) to Moshe: Say some different words.) How are words (Emor) to the kohanim, the sons of spelled? Are they written in past, present Aharon. You shall say (V'amarta) to or future? Learning Hashem's language is them..." Usually, G•d's commands begin the first step to learning His Torah! with… Daber el Bnei Yisrael • Speak to the Children of Israel • v'amarta lahem – and What's the difference between va'yomer tell them… Why is this parsha different? and va'yidaber? Ask Rashi and you'll find out! And what's the difference between vayomer and vaydaber • between telling and speaking? Both words could easily be [8] MicroUlpan translated as "he said". Why does theViolin, viola, cello, double bass Chumash sometimes use one and sometimes the other? The Torah chooses KLEI MEITARIM, string instruments its words very carefully. If two differentKINOR and KONERET, words are used, then obviously there must BATNUNIT and BATNUN mean two different things!

Hebrew, especially the Hebrew of [9] theTorah from Nature • GORAL Torah, is a very precise language. There may be 70 explanations for each topic, but Never heard of this goat•like mammal, of small, each word still has it's own specificrough haired, cylindrical•horned ruminant native to meaning. No two are exactly alike. the In Himalayas? Well, now you have. 1•1.3m long, order to understand the differences, weup to 40kg. They are crepuscular, being most active have to study the Chumash very carefully. in the early morning and late evening... very agile, That's why it's important to learn Hebrew run quickly, their coloration provides camouflage... well. Not only spoken Hebrew, but Hebrew are hunted by various predators. The gray goral is vocabulary and grammar. Rashi was considered a to be a "goat•elope", sharing Hebrew expert, which is why he knewcharacteristics of both the true goats and sheep, and exactly what words needed toantelope. be This probably puts it into the same explained! halachic category as the KOI • defined in the Mishna as being considered a B'HEIMA for some Adam HaRishon was called a "livingthings, a CHAYA for others, like both for some creature". But since all G•d's creaturesissues, and like neither for others. Resembles a were alive, what was special about Adam? chamois (pronounced SHAMMY) Onkelos explains that unlike other living — 12 – [10] Pirkei Avot SHEYIBANEH BEIT HAMIKDASH... One of Rabbi Tzadok's teachings in the 4th perek ofA series of articles on Beit HaMikdash•related topics by Avot is that one should not use the Torah Catriel as a Sugarman intended to increase the knowledge, interest, and anticipation of the reader, thereby hastening KARDOM LACHPOR BAH, as a shovel or spade the realization of our hopes and prayers for the rebuilding with which to dig. This follows the exhortationof Jerusalem and the Beit HaMikdash. against using it as a crown to glorify oneself. Both statements make the point that Torah should 14th be of Iyar • Pesach Sheini pursued for the sake of learning, teaching, and doing • not for self•aggrandizement or personal gain. TheIn late spring a couple of years ago, I popped in on my point is further driven home if we look up the wordCrown Heights relatives and found them eating Matza and KARDOM in a modern Hebrew dictionary. It reviewing is Hilchot Korban Pesach. For a minute, I was neither a shovel nor a spade, but rather an ax, hatchet, taken aback; maybe I celebrated Pesach a bit early! Then I remembered that it was Pesach Sheini, the “Second adze. If this is what KARDOM means, then one canPassover”, or perhaps more accurately, the “back•up ask • of course you shouldn't use an ax•like tool Pesach”. to While today, Pesach Sheini is neither a Chag, nor dig. That's not the purpose of that tool. Ah, that does is it have the status of Chol Hamo‘ed, we do exactly what R' Tzadok is saying. As inappropriate as commemorate in a manner of speaking. We do not say it is to dig with an ax, so too one should not use theTachanun and some, like my Crown Heights cousins, eat Torah to advance oneself. It is the wrong tool. Matza Of and review Hilchot Korban Pesach. Pesach Sheini is course, if KARDOM used to mean shovel, as one the of the more obscure observances in the Jewish calendar plain understanding seems to suggest, then this letterand its “provenance” differs from that of any other Mitzva. point doesn't hold water. But it really does, because it “In the wilderness of Sinai, in the second year from their reinforces the point R' Tzadok is trying to make in the exodus… in the first month”, G•d charged Am Yisrael to first place. In other words, different ways of readingobserve the laws of Pesach on the 14th day of Nisan (that and understanding the teachings in Pirkei month) Avot and offer the Korban Pesach. However, “There enhance each other rather than contradict. were men who were made impure by (contact with) a human corpse and could not make the Pesach Offering on that day; so they approached and on that day. [11] Divrei Menachem Those men said to him (to Moses), 'We are impure because (of contact) with a dead body of a man, why should we be Parshat Emor reminds us of something so axiomatic todiminished by not offering the Lord's offering in its Judaism that we tend to take it for granted: The Torahappointed time among the Children of Israel.” These men tells us, by way of their restrictions, of that whichwere in a state of impurity not because of carelessness, but distinguishes the Kohanim, from the rest of the people of rather because they “occupied themselves with Mitzvot”. Israel. This differentiation is based on the concept These of men were the bearers of Yosef’s coffin, certainly a Kedusha, a criterion used to mark off various categories Mitzva. Another opinion given is that these men had found of Hashem's creations in this world, in general, and ina Meit , i.e., an exposed corpse which halachically, the Jewish community, in particular. it is incumbent upon the finder to put aside all considerations of ritual purity and bury. And Moses said to In all existence there are degrees of holiness or divine them, 'Stand and I will hear what the Lord has commanded vitality that is revealed to us. Thus the concerning rabbis you.' And the Lord spoke to Moses, saying, differentiate between the levels of the inanimate,'Speak to the Children of Israel, if any man will become vegetation, animal life and the "Medaber", the humanimpure (because of contact with) a human corpse or on a being imbued with the power of speech and reflection.distant journey whether you or of your (future) generations, Clearly, we are at the higher end of the spectrum. Buthe shall make the Pesach Offering unto the Lord. On the among the Jewish people, the Kohanim exceeded thatsecond month, on the 14th day in the afternoon shall he level of spiritual purity to the extent that Bnei Yisrael is make it, with Matzot and bitter herbs shall he eat it. They called, "A kingdom of priests and a holy nation." shall not leave over from it until the morning nor shall they Kedusha can be considered the absence of, or separation break a bone of it; like all the decrees of the Pesach Offering shall they make it.'" (Bamidbar 9:1•12) from, Tum'a, which may be described as spiritual deficiency. Thus, for example, kohanim were bannedThe Sifri tells us "we do not find anywhere that a Mitzva, from divine service if they were in contact with the dead which was required to be observed at a specific time, could or had bodily deficiencies, both of which symbolize thebe "made up" at a later time. The sole exception is the absence of life. Korban Pesach. Why? Because there were men in Israel who exerted themselves and struggled to fulfill the Mitzva. Whether or not we are kohanim, as a holy nation, JewsThey pleaded before G•d and said, 'Why should we be are distinct from other peoples. On reflection, we might diminished?' For this reason, their wish was granted • for thus be tempted to review what unique them rights, and for future generations." The slaughter of this restrictions, and responsibilities are incumbent on us as "back•up" Korban Pesach was a Mitzva in its own right and we attempt to find our place among them. was Docheh Shabbat • “overrode Shabbat”. If a child attained maturity between Pesach Rishon and Pesach Shabbat Shalom, Menachem Persoff Sheini, he was required to bring a Korban Pesach on Pesach — 13 – Sheini. Similarly, if a non•Jew converted to Judaism after public) as an obligation." The Sages were apprehensive that Pesach Rishon but before Pesach Sheini, he was bound to Yosef Hakohein's act might be misinterpreted by the public bring a Korban Pesach on the 14th of Iyar. A woman, who as a valid Halachic precedent. They felt that it was was unable to bring a Korban Pesach on Pesach Rishon, if important to emphasize that the command "Three times a she chose, could bring her Korban on Pesach Sheini. Since year shall all your men appear before the Lord G•d." there were comparatively few celebrants, the Korbanot of (Sh'mot 23:17) applied to Pesach Rishon, not Pesach Pesach Sheini were not slaughtered in three shifts, as were Sheini. They did not want to blur the boundaries between the "regular" Korbanot Pesach, one shift sufficed. Pesach Rishon and Pesach Sheini. Paraphrasing the Gemara, we note that Hilchot Pesach may be divided into three categories; Mitzvot Shebegufo (Mitzvot concerning the sacrificial animal itself), Mitzvot Mei'al Gufo (Mitzvot which "surround" the Korban Pesach), and Mitzvot Shelo Al Gufo (Hilchot Pesach which do not directly concern the Korban Pesach at all). On Pesach Sheini in Mikdash days, only the first P Kohen two Gadol. The whole first section of the sedra categories, Mitzvot Shebegufo and Mitzvot Mei'al Gufo deals with the sanctity of the kohanim in general, were observed; Mitzvot Shelo Al Gufo were not observed. and the Kohen Gadol in particular. The term HAKOHEIN HAGADOL occurs 21 times in Tanach, The Mitzvot Shebegufo include the selection of a perfect with its first use in Parshat Emor and three further male lamb (or goat) within its first year, the slaughtering of timre in the book of Bamidbar. The other 17 times the lamb, the prohibition of breaking a bone of the Korban are scattered in Tanach. Pesach, the ordinance of roasting it over the fire thoroughly and the Isur of leaving any of the sacrificial meat overP The broken foot is representative of the "until morning". Mitzvot Mei'al Gufo include eating the invalidating defects of a Kohen (some permanent Korban Pesach together with Matzot and Maror. Halachot and some transitory). included in the category Mitzvot Shelo Al Gufo includeP Look closely at the lamb the foot is pointing to. "nullifying" the Chameitz. It's missing an ear. That's a blemish which invalidates the animal for the Mizbei'ach. Note The celebrants of Pesach Sheini were permitted to possess that blemishes that disqualify an animal for the Chameitz because the possession of Chameitz is notMizbei'ach do not necessarily make the animal a directly connected to the offering and eating the Korban TREIFA. Pesach. When the Korban Pesach was slaughtered "in its appointed time" i.e. the 14th of Nisan, there was P anIn the lower•left are a mother sheep (ewe) and her newborn, which may not be taken from its accompanying prohibition of possessing Chameitz No mother to be used as a korban until it is at least 8 member of the Chavura – the company joined together to days old. AND, the sheep and lamb also represent slaughter and eat the Korban Pesach as a group • could OTO V'ET B'NO, the prohibition of slaughtering an have Chameitz in his possession. This Isur also applied to animal and its offspring on the same day. Note the Shocheit and to the ministering Kohanim. Thesethat the 8th day rule is specifically for korbanot prohibitions did not apply to those who were observing while the two•generation rule applies to holy Pesach Sheini. While the Leviyim did sing Hallel when the animals and to profane animals. Korban Pesach of Pesach Sheini was being slaughtered in P Upper•left is a negation circle, indicating the the Beit Hamikdash, Hallel was not recited during the prohibitions of building, sewing, writing • Pesach meal by the members of the Chavura. A Chagiga – representative of all forbidden Melacha for the festival sacrifice – was brought together with theShabbat, Yom Kippur, and Yom Tov. Korban Pesach on Pesach Rishon, but not on Pesach Sheini. On both Pesach Rishon and Pesach Sheini, the Halachot P The counting of the Omer is a mitzva from Parshat Emor. relevant to the Chavurot applied. The members of the Chavura could eat their Korban Pesach only in a building P So too are the mitzvot of dwelling in a Sukka for or a well•defined area. However, in contradistinction to the seven days of Sukkot, and the taking of the Pesach Rishon, the sacrificial meat could be removed from Four Species on Sukkot. the premises on Pesach Sheini. Sefer Hachinuch (Mitzva P And there are the Two Loaves of Shavuot. 380) reminds us that “those of blessed memory also taught There is a wine bottle with Y/N on the label. Y is us that not only impurity and distance exempted P the for YES, yes have wine on Shabbat and the Israelite from observing Pesach Rishon. If a manholidays for Kiddush and havdala. Not only that, unwittingly erred or was accidentally prevented from doing when you say Kiddush on Yom Tov day, recite one so or even if someone deliberately neglected to bringing the or both of two p'sukim that come from Emor. But Korban Pesach on the 14th of Nisan, he must observe N is for NO. No, a kohein may not drink wine Pesach Sheini." when he has service to perform in the Beit The existence of Pesach Sheini as a "back•up" for the "real" HaMikdash. No one may enter the Mikdash "under the influence". Nor, may a poseik render a Pesach could lead to complications. The Mishna (Challa halachic opinion after having drunk wine. 4:11) relates how "… Yosef Hakohein also brought his sons and the men of his household to keep the Lesser – P The is a MOOSE with an arrow pointing to his Pesach Sheini – in Jerusalem but they (the Sages) turned nose, which is AF in Hebrew. So this friend of him back lest (his act of bringing his entire household) Bullwinke, Tuke and Rutt represents the should be established and firmly fixed (in the eyes of the MOOSE•AF, MUSAF of each holiday, as commanded by the Torah, partly from Parshat — 14 – Emor and partly from Parshat Pinchas. the picture of a mule carrying nectarines as wearing P There is a needle and an eye right under the eye SHAATNEZ, a garment of wool and linen. Of course, of the needle, representing TACHAT AYIN. we should point out that once a mule is produced, we may use it; it is only forbidden to actually mate the male P Right after Parshat HaMoadim (Vayikra 23), we have the command to light the Menora in thehorse and female donkey together. (The opposite Mikdash with pure olive oil. This is seen as combination a • female horse and male donkey produces REMEZ, hint to Chanuka from the Torah. (One of the less desirable hinny.) Trivia: A female mule is called several REMAZIM.) Hence the dreidel in the PP. a molly. Fact: Mules are almost always sterile. Similarly, P The numeral 1 was intended to refer to a the nectarine is permitted • especially since it reproduces haftara, where reference is made to Bikurim,from nectarine seeds and does not require grafting T'ruma, Challa, and other gifts of the FIRSTs to anymore. And a mule is not forbidden to wear Shaatnez • the kohanim. only Jewish people have that prohibition. * Perhaps you too thought that a nectarine is a cross of TTRIDDLES... two different fruit. Apparently, it is not; it is a variety of are Torah Tidbits•style riddles on Parshat HaShavuapeach, smaller and with a smoothe skin. But the (sometimes on the calendar). They are found in TTriddle the is still a TTriddle because we all thought that a hard•copy of TT scattered throughout, usually at the bottom nectarine is a cross. of different columns. In the electronic versions of TT, they are found all together at the end of the ParshaPix•TTriddles [4] Hebrew in Z’ra’im, Aramaic in Mo’ed section. The best solution set submitted each week (there Related to the previous TTriddle [3]. KIL•AYIM is a isn't always a best) wins a double prize a CD from Noam masechet in Seder Z'ra'im. If you look in Targum Productions and/or a gift (game, puzzle, book, etc.) from Onkeles on the word KIL•AYIM, you will find Big Deal. EIRUVIN (mixture). EIRUVIN, however, is a masechet mishnayot in Seder Mo'ed. Last issue’s (Acharei•K'doshim) TTriddles: [5] thrice in Acharei + 10 in K’doshim; 13 [1] Double Jeopardy • The answer is EMOR other times in Torah + twice in one mitzva The correct "answer" must be in the form of a question, fulfilling pasuk since this is a Jeopardy•style TTriddle. WHAT ANI IS HASHEM ELOKEICHEM, I am HaShem, your ACHAREI K'DOSHIM? It is simply a play on the word G•d, occurs 28 times in the Torah. Three times in ACHAREI, which in addition to being the name of theAcharei and 10 in K'doshim make 13 occurrences in last first of the twin sedras last week, also means "after". The week's Torah reading. That's a lot. There are 13 other Double of Double Jeopary was a little bit of a one•time hint occurrences, and the unusual twice in the same towards, and a little bit of a red herring aways from thepasuk • beginning and end • which is the last pasuk we double sedra of Acharei•K'doshim. read in the Sh'ma. That pasuk is special, not only because it begins and ends with the same three words, [2] Therefore, revere parents and ... what? but it also is the daily (twice every day) fulfillment of the Transitive Property of Arithmetic says that if a=b andmitzva to remember the Exodus "all the days of your b=c, then a=c. And if a>b and b>c, then a>c. There is a life". pair of p'sukim that sounds like it is setting up a similar conclusion demonstrating the Transitive Property [6] of Goatee, Van Dyck, Left, Center, Right • Mitzvot. ISH, a person must revere his mother and hisone word answer please father AND keep G•d's Shabbatot. Keep My Shabbatot, PEI•A. Or P'AT... That's it. Your choice of which one G•d says, and revere My Mikdash. Therefore revereword answers this TTriddle. How so? you ask. Goatee parents and the Mikdash. and Van Dyck are two types of beards. One of the PEI•A, corner, that we are prohibited to cut is that of the [3] what does a mule carrying nectarinesbeard. Left, Center, and Right are fields (in ) and wear? refer to the other PEI'A that must remain uncut, that of a Vayikra 19:19 says: "...You shall not breed your cattlefield. with a different kind; you shall not sow your field withSpeaking of baseball... Some don't know and don't care. mixed seed; nor shall a garment mixed of linen Some and know and care. Some know and don't care. This is woollen come upon you." The word KIL•AYIMnot for anyone fitting one of those three categories. But (forbidden mixture) appears three times in this one pasuk if you don't know and do care about baseball in Israel, be (and only twice else in all of Tanach). Once it refers toaware of the fact that there is a new Israel Baseball the prohibition of cross•breeding animals (e.g. League the which is to launch its inaugural season at the end producing of a mule) and once for comingling seeds (orof June. This is a professional baseball league, the first cross• grafting fruit, such as producing a nectarine* ever • in Israel, and it currently consists of 6 teams: Tel half a peach, half a plum, but what a fruit! • paraphrasing Aviv Lightning, Raanana Express, Netanya Tigers, whom?). It is only fitting, therefore, that we completePetach Tikva Pioneers, Beit Shemesh Blue Sox, and — 15 – Modiin Miracle. Check out their website for moreNadav and Avinu on the Thursday side and Misha'el and infomation: www.israelbaseballleague.com Eltzafan on the Pesach Sheni side. How so? Some commentaries say that those who were Tamei who came [7] he’ll sound like an Israeli answering the to "complain" about being excluded from Korban Pesach phone were the people who had taken care of the bodies of Nadav and Avihu, since Aharon and his two remaining The Maftir this past Shabbat, i.e. the person who sons were not to become Tamei (all having the status of received the Maftir Aliya nd who read the Haftara, a Kohein Gadol because they had been anointed with the began the haftara with the word HALLO, making him special oil). If "Yom HaShmini" was 8 Nissan, then day sound like a typical Israeli answering the phone. 7 of their TUM'A would be the 14th, which fits. [8] Although carnivorous, this variety of the European polecat loves grapes (prize) This weeks TTriddles: The ferret, largest member of the weasel family, is a variety of European polecat. Although a meat• eater, for [1] (at least) two topics from this week and last this TTriddle, we call your attention to Vayikra 19:10[2] three in the sedra require wholeness which mentions UFERET KARM'CHA, the ferret of your vineyard. MM/Bklyn got it. [3] This week’s Z’mira [4] Our term for Friday covers the roots of almost [9] Cousins who link this Wednesday and this half the words of the pasuk Thursday [5] plus a two•week in•a•row inconspicuous This was the TTriddle that got away. It was in TTriddle last week's hard copy TT. But it was inadvertently left off the list of "This Week's TTriddles", so many people did not see it. "As a matter of fact" is an expression that The Wednesday referred to is/was Pesach Sheni. Theprecedes many an expression that isn't. Thursday is one of the days that we read the beginning of Parshat Acharei. The cousins that link the two are • 1001 Smiles by Marion Kaplinsky

Many shuls sing this song on the Friday night before Lag BaOmer. Others sing it on Lag BaOmer. Some Siddurim have it • others don't. Even those that have it, by the time you find it, they are half way through it. So for your convenience • and spiritual elevation... here it is!

i¥p§tE Y§¨r©B¦d ,W¦i©W i¥p§a©` mFw§n¦l i`¨gFi x©A cqg i¦nE ixEW¨ ¦ Y ,W¦i©r l©r z¤x¤zFM z©NªB m©B ,W¦i©l d¥i§x©` i`gei xa :i`gei xa .L¤xEW§i Y§¨ g©W§n¦p ,W¤Frw z©g§W¦n o¤n¤W i`¨gFi x©A zekln l©r WEa¨g ,W¤FrT©d x¤f¤p ui¦v z`¨¨ U¨p ,W¤FrT©d z©C¦O¦n W¥C©g§n wFx¨i e©w ,mi¦W¨c¢T©d W¤Frw§A i`¨gFi x©A dpia Y§¨ x©W¨w ,mi¦X¦n£g cFq zFz¨A©W r©a¤W ,mi¦W¨c¢g :i`gei xa .L¤x¥`§R L§W`rx :i`gei xa .Li¤x¨W§w oi¦W i¥x§W¦w mFi Y§¨ q©p mFi ,Y§ ¨ a©W¨i aFh a©WFn i`gFi ¨ x©A ceqi zi¦¨ p¨w m¨W ,¨Y§c©n¨r¤Wmi¦ xEv zFx¨r§n¦A ,¨Y§g©x¨A x¤W£` Y§¨ t©w§W¦d ,d¨nEcw § d¨n§k¨g cEi i`¨gFi x©A dnkg zFai¦z§p m¦i©Y§WE mi¦Wl§W ,d¨ni¦p§R D¨cEa§k¦l :i`gei xa .L¤x¨c£d©eL§ cFd xa .L¤xF` ei¦f g©W§n¦n aExM § Y©§` ,d¨nExY § ziW`¥ ¦ x i¥cEO¦l ,mi¦c§nFr miH¦ ¦ W i¥v£r i`¨gFi x©A ced gvp :i`gei m¥d cFw§i©d xF` `¨l§tªn xF` ,mi¦c§nFl md ¥ d¨Hrd§i z`¥¨ x¨i ,d¨l§r©n mFx `¨l§tªn xF` i`gFi ¨ x©A xzk :i`gei xa .L¤xFn LExFi dO¥ ¨ d `rl£d,mi¦ c§wFi ,D¨l `¥xFw o¦i©`§e d¨nEl£r©Y ,D¨l a©x i¦M hi¦A©d§N¦n Krw§l¦l zi¦¨ l¨r ,mi¦gER©Y d¥c§U¦l§e i`gFi ¨ x©A zx`tz :i`gei xa .L¤xEW§z `rl o¦i©r Y§¨n©p d¤U£r©p ,mi¦g¨x§tE mi¦vi¦v§M d¨xFY cFq ,mi¦g¨w§x¤n FA m¥d m¨r¨d i¥x§W©` ,L¤Y§c©lFi ix§ ¥W©` i`¨gFi x©A :i`gei xa .L¤xEa£r©A x©n¡`¤p m¨c¨` o¤Wg i¥WEa§l ,L¤cFq l©rmi¦ c§nFrd ¨ i¥x§W©`§e ,L¤c§nFl z¤n¤g§l¦n§aE ,d¨xEa§b¦A Y§¨x©f¡`¤p i`¨gFi x©A dxeab :Li¤xE`§e Li¤OªY Y§¨ t©l¨W ,D¨x§r©Y¦n z`¥¨ vFd a¤x¤g§e,d¨ x§r©X©d z¨C-W¥` :Li¤x¥a£g¥n oFUU ¨ o¤n¤W Li¤x§W©` Y§¨g©W§n¦p i`¨gFi x©A :i`gei xa .Li¤x§xFv c¤b¤p — 16 –

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