The Land and Its Spirit: What God Envisions for Eretz Yisrael

Lamentations of Love

When a Word is a Word

A Balanced Act: Traditional Approaches to Studying Torah and Earning a Livelihood

Did They Miss This One?

Question:

Parshat Bereishis 4:7 states:

"surely, if you improve yourself, you will be forgiven . . ."

This seems a very succinct, cogent formula but for some reason appears nowhere else.

Why wouldn't this formula feature prominently in the High Holiday prayers or even elsewhere?

Answer:

This verse is one of five whose grammatical structure cannot be determined, according to Chazal (Yoma 52a; Yerushalmi Avodah Zara ch. 2; Mechilta d'Rabi Yishmael, Amalek 1). 

Perhaps for this reason it was not incorporated into any of the prayers.

Beyond its absence from the prayers, however, this verse certainly features prominently in many rabbinic homiletic works, examples of which can be found in the Talmud (Kidushin 30b); Sifrei (Parshas Re'eh, 54); Midrash Tan'aim (11:18) and many other commentaries.

An Expansive Hagbah

Question: I was told that the shulchan aruch states [that only] three columns should be shown [while doing hagbah].

I do not understand how this can be as 1) Torahs are all different sizes and three columns in a teeny one is not significant and 2) I have performed this for two decades in front of at least a dozen rabbis and no one has ever criticized me - nor have I ever dropped the Torah

Personally I thought the whole point was to proudly show the word of Hashem - so why be timid about it!?

Answer: The earliest source of this practice states (Maseches Sofrim 14:14) that the Sefer Torah is rolled until three columns [are visible] and hagbah is then performed. This led R. Avraham Gombiner (Magen Avraham on the Shulchan Aruch 134:3) to suggest that "perhaps the [Maseches Sofrim] mentioned three specifically". 

However, the Mishnah Berurah (on the Shulchan Aruch ibid, 8) quotes the Magen Avraham and says: It appears to me that it all depends on the strength of the one who is lifting it, that he have the ability to lift it when it is opened alot."

There is, in fact, some disagreement as to what the Mishnah Berurah meant, with some holding that he clearly permits opening it to more columns if one has the strength to (Siach Halachah 134:3), while others interpret his words differently (Otzar Mekor Yisrael on the Mishnah Berurah; Rabbi Chaim Kaniyevsky in Maseches Sefer Torah 3:7).

In such a case, each congregation should follow their rabbis understanding of the halachah. Clearly, though, the halachah does not speak in absolute terms in this case.  

Variations of the Blessing to Study Torah

The language of the blessing we say each morning for the opportunity to study Torah is debated amongst the poskim, with the general distinction drawn along sefardic and ashkenazic lines.

The varying editions of the Talmud provide for the earliest source of the two versions, yet the majority of rishonim endorse the words al divrei Torah[1] as well as Rabbi Yosef Caro in the Shulchan Aruch[2].

According to Avudraham[3], the words al divrei Torah encompass the performance of mitzvos as well, providing the blessing with broader meaning[4].

Additionally, Rabbi Moshe Cordevero in his Siddur Tefillah LeMoshe[5] provides Kabbalistic insights into this specific wording.

There are however different traditions as far as the language in the Siddur of the Arizal[6]. The choice of the Baal HaTanya to enshrine the version of al divrei Torah in his Siddur points to the tradition he received.

Despite the practical difference of saying al divrei Torah, the Rebbes of Chabad often chose to underscore the importance of Torah study based on the ashkenazic language of the blessing, “laasok bedivrei Torah,” namely that one must engage in the study of Torah as though it were a business venture, where one invests great effort and energy to succeed[7]. In a similar way, one should delve deeply into the study of Torah, with the intention of applying all one has learned to actual practice[8].

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[1]) Rosh (Brochos 1:13); Avudraham (Seder Hashkamas Haboker); Sefer Hamanhig (Tefillah, 10); Orchos Chaim (Meah Brochos, 12); Rambam (Tefillah 7:10); Rif (Brochos 5b); Rabbeinu Yonah (ibid) testifying that this is the language in the most accurate versions he had.

[2]) Orach Chaim 47:5.

[3]) Ibid.

[4]) It is noteworthy that Rabbi Moshe Shternbuch (Teshuvos Vehanhagos Orach Chaim 5:20) is of the opinion that even amongst those who follow saying the version of laasok bedivrei Torah, women should say al divrei Torah because this language refers (not only to the study of Torah, but) to the Torah itself.

[5]) Shaar Rishon, 11

[6]) See Siddur Rabbeinu Hazaken by Rabbi Levi Yitschak Raskin, for several different traditions.

[7]) See Bayis Chadash (Orach Chaim, 47); Pri Megadim (Orach Chaim 682).

[8]) See Likutei Sichos vol. 30, p. 210.

The Genesis of Kabbalah III

The Genesis of Kabbalah II

ב"ה

Jewish tradition has it that in expressing our good wishes to friends and family for the New Year, we say “may you be inscribed and sealed for a שָׁנָה טוׂבָה וּמְתוּקָה (good and sweet new year)[1].  

Although society at large is accustomed to exchanging wishes for a “happy” New Year, and happiness is a Jewish value, the traditional wish for a sweet new year deserves a closer look. Conversational language encouraged in traditional Judaism is never incidental and always reflects relevant Jewish ideas and perspectives. In our case, wishing our fellow Jews a ‘sweet’ new year conveys a valuable message about the upcoming High holidays.

Moreover, it is customary to eat an apple and challah dipped in honey on Rosh Hashanah[2] and the meals of Rosh Hashanah should also be prepared with an extra measure of sweet taste[3]. In fact, some are accustomed to continuing the practice of dipping challah into honey until Hosha’ana Rabbah, the seventh day of Sukkot.

Why the emphasis on honey, won’t sugar do the trick?

Perhaps a more important question is, considering the fact that honey is produced by bees, and bees aren’t kosher – what makes their honey kosher? Doesn’t Jewish law stipulate that “what is emitted by an impure entity is impure itself”?

This question is actually dealt with in the Talmud[4], which presents two reasons for the permissibility of honey. According to Rabbi Yaakov, while the verse[5] (“However, among all the flying insects that walk on four [legs], you may eat…”) precludes the ingestion of non-Kosher insects themselves, it consents to allowing what is emitted by them.

Another reason cited by the Talmud, is that while the honey is processed by the bee, its essential ingredients – pollen and nectar – are produced by flowers and plants. So although the bees contribute their enzymes for the development of the honey, they function as agents, rather than originators, of the honey. Therefore the honey does not fall under the category of “what is emitted by an impure entity is impure itself.”

Beyond the issue of being produced by a non-kosher insect, another practical question considered by Halachic deciders is whether the honey can be considered kosher if some part of the bee remains embedded inside the honey. To compound the challenge, honey is usually cooked for optimal results and when boiled, the taste of the bee is then absorbed in the entire supply of honey.

Nevertheless, the Shulchan Aruch[6] rules that when a part of the bee remains in the honey it does not invalidate it and one need not be concerned that the taste of the bee has been absorbed by the rest of the honey. The reason for this is that an ingredient that provides an unpleasant taste to food does not, post facto, invalidate it, even if the taste is of a non-kosher entity[7]. This is called “nosein ta’am lifgam” (נוֹתֵן טַעַם לִפְגַם): it imparts a tainted taste [See note regarding the rule when the entire bee is found[8]].

Another interesting reason for this ruling is provided by Rabbi Yona of Gerona (1263)[9]. He points out that honey serves as a very effective preservative, and over long periods of time it actually manages to transform what it holds into honey. For this reason, when a non-kosher item is accidentally mixed into honey (and begins to fuse with the honey[10]), it is considered to be part of the honey itself and is permitted.  

* * *

The taste of honey bears a remarkable paradox. Its piquancy can be pleasant to the palate when taken in right measure, but an overabundance can turn it into an acrid, unwelcome ingredient[11]. It can be ‘sweet,’ but too much of it can turn out to be stingingly sweet as well.

The Chassidic Masters[12] explain that honey is symbolized in the spiritual realm by the divine attribute of kindness (חֶסֶד) as it incorporates an element of judgment and forcefulness (גְבוּרָה) that is yet overwhelmed by kindness. In this formulation the divine energy flowing through these attributes are referred to as gevurot memutakot (גְבוּרוֹת מְמוּתָּקוֹת), sweetened forcefulness.

The High Holidays are a time when G-d judges each and every one of His creations. He considers their merits and weighs their iniquities as He passes judgment for the coming year. As we implore the Almighty for a good New Year, we ask that He not only grant us a ‘sweet’ year, but a year that all harshness (gevurot) is ‘sweetened’ and neutralized.

While sugar may be a sweetening agent as well, honey has the capacity to be a transformative agent. The taste of sugar is felt by being distributed equally throughout the food; in our spiritual metaphor this would symbolize divine judgment accompanied by kindness. But this is not what we seek for the New Year! We are asking G-d for any harsh judgments themselves to be transformed, sweetened – not by sugar, but honey[13].

Because our physical and spiritual realities impact and reflect each other, it behooves us to perform physical acts that manifest the relevant spiritual messages and realities of the time. Dipping an apple or challah in honey on Rosh Hashanah invokes, as it were, the divine ‘sweetening apparatus’ so that judgment will be handed down in our favor.

On a broader scale, it is critical for us at these times to permute any residual negative energy we may be harboring from the year past into a spirit of optimism and positive momentum.

The ways of Torah are pleasant[14] (דְרָכֶיהָ דַרְכֵי נוֹעַם), not stifling and divisive. We must reach out to our fellow Jews and share its pleasantness and ‘sweetness’ with them, and make them feel welcome in our Shul so that they too can appreciate their rich tradition and faith.

I would like to wish you a שָׁנָה טוׂבָה וּמְתוּקָה (a good and sweet new year), and may we all be blessed with good health, prosperity and nachas from our children in the coming new year.

Chodesh tov!

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[1]) See Reponsa Terumas Hadeshen, 229

[2]) Shulchan Aruch Harav, Orach Chaim 583:1, 4.

[3]) Maharil, Rosh Hashanaha, 7

[4]) Bechoros 7b.

[5]) Vayikra 11:21

[6]) Yore Deah, 81:8

[7]) Shulchan Aruch Yore Deah, 103:1

[8]) The one qualification to this ruling is that should the honey contain a whole bee (not just part), the bee must be removed so that the honey can be permitted. The reason for this is, because an insect that is complete is deemed to be a beryah (בֶּרְיָה), i.e. a complete entity in the original form it was created. Being that a beryah can never be neutralized through the process of nullification at a 1/60 ratio, there is no other option other than locating it and removing it. Also, if honey is harvested privately, it is required to be strained before eating (Pri Chadash, Yore Deah 81:27; Pri Megadim Sifsei Daas Yore Deah 103:11)

[9]) See Rabbeinu Asher, Brochos ch. 6, 35; See also Responsa Tzemach Tzedek Yore Deah, 67.

[10]) This follows Minchas Yitschak vol. 5, 5:30.

[11]) See Mishlei 25:16

[12]) Ma’amarei Admur Hazaken Haktzarim, p. 454.

[13]) Ma’amarei Admur Ha’emtza’i Derushei Chasunah vol. 2 p. 686.

[14]) Mishlei, 3:17

Seeking Comfort

The Jewish calendar is uniquely marked with contrasting periods of celebration and mourning. As a people who follow the lunar months, our history reflects the pattern of growth that can be observed in the Moon. At the beginning of each month, the Moon first emerges from nothingness and gradually proceeds to grow to its fullest state, only to fade towards the end into oblivion and once again rebound to prominence the following month.

In a similar way, we celebrate the joyous moments of the year and observe those that are decidedly somber and inspire personal introspection. Both bear important messages that are relevant to the Jewish people as a whole, as well as to each of us individually. They convey lessons for all of us as we forge ahead with our lives as Jews.

During the month of Menachem Av, our sadness is most acute. On Tisha B’Av the holy Temple in Jerusalem was destroyed; the lives of untold numbers of Jews were taken, and the Jewish people were driven from their homeland into exile.

But these events require perspective. When a Jew is faced with tragedy, it behooves them to benefit from the Torah’s approach to pain and suffering and how to ultimately find solace and heal one’s wounds.

Chapter seventy nine of Psalms describes the destruction of the Holy Temple and its aftermath. But ironically, it opens with the following statement: “A song of Asaph. O God! Nations have come into Your heritage, they have defiled Your Holy Temple, they have made Jerusalem into heaps.”

The Midrash[i] asks: “A song of Asaph”? It should have said “a lamentation,” “a cry,” and the like. How can Asaph sing while describing the defilement of the Holy Temple and the heaps that Jerusalem had been turned into?

Asaph answers: “I sing because G-d has chosen to discharge His wrath on the stones and wood of the Temple rather than on the Jewish people themselves.”

This response can be viewed in two ways[ii]: First, that a greater tragedy was averted by G-d diverting His anger towards the corporeal edifice of the Temple, rather than the Jewish people themselves. The Second: that the destruction of the Temple was intended for the purpose of rebuilding a new one in its place, that would incomparably surpass the previous Temples in both physical and spiritual prominence.

When seen in this light, the Temple’s ruins actually represent the beginnings of a positive development. As the quintessential tragedy of the Jewish nation, this perspective has bearing on how we view our own tragedies and personal setbacks.

From the Torah perspective, we must endeavor to view darkness as a stepping stone to greater opportunity, and increased light.

* * *

It is certainly by Divine Providence that during this month, Jews worldwide will celebrate the 12^th cycle of the daily study of Talmud (all 2,711 pages!), known as the Daf Yomi Siyum HaShas. Rabbi Meir Shapiro, the eminent Rosh Yeshivah of Yeshivah Chachmei Lublin pioneered the daily study of one page of Talmud, concluding its study every seven years.

Studying Torah is important for each and every Jew, because Torah gives us “our life and length of days”.  The Siyum HaShas underscores the potential every Jew has to take part in the study of Torah, regardless of background or denomination.

But perhaps there is another message here as well.

It is well known that the Daf Yomi study project has been augmented by the unprecedented accessibility to the Talmud that this generation has enjoyed. Whether one uses an Artscroll, Steinzaltz or Soncino edition, the Talmud’s teachings can be grasped by everyone, thanks to these recently translated editions. What’s more, Artscroll has recently announced that it has embarked on an extraordinary project, whereby their Talmud edition will be available for use on the ipad, and embellished with state-of-the-art tools to navigate the Talmud with incredible ease.

This revolution of Torah study only reinforces the idea that as Jews, we must harness every tool at our disposal to further spread the teachings of the Torah and make them accessible to each and every Jew.

Despite the fact that others may use technology as agents to proliferate everything that is antithetical to G-d and His Torah, technology remains a neutral force that can be used for good.

The Talmud[iii] tells us that the 15^th of Av marks the day when the night begins to get longer. As such, it encourages us to take advantage of the additional time at night to devote to Torah study, saying: “One who adds nighttime hours to his Torah study schedule will thereby add days to his life.”

May we take advantage of this blessing and advance our Torah studies with new vigor, and in this merit may the sorrowful days of this month be transformed “for the house of Yehudah for joy and happiness and for happy holidays”[iv] with the coming of Moshiach, when we will experience the ultimate "addition" to our days, the resurrection of all those that have passed on - techiyas hameisim, speedily in our time.

Rabbi Bergstein

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[i]) Eicha Rabbah, 4:14

[ii]) See Toras Menachem vol. 3, p. 273

[iii]) Bava Basra 121b

[iv]) Zecharia 8:19; Rambam, Hilchos Taanis 5:19

We Are What We Eat: Understanding the Kosher Menu

Suspended in Mid-Air: The Place of Midrash in Torah Discourse and the Story of Pinchas

The Day Moses Struck Out

How the Rebbe's Teachings Have Touched the Lives of Many

When reading the parshah of Korach, I am always reminded of the beauty and depth of the Rebbe’s teachings.

If there is one pivotal point of the Rebbe’s towering persona; one essential teaching in which his life’s work and mission lies distilled, it is love. Love of G-d, love of Torah and love for his fellow Jew.

Anyone who studies his teachings well, will discover this theme interlaced from cover to cover.

In his unique but ingenious style, the Rebbe clears the pathway to the soul of each Jew and propels the delicate approach of the flame of Torah that will ignite, upon contact, the spark that lies inside.

In the parshah of Korach we learn of how Moshe’s leadership was reconfirmed by some of the most incredible acts of God described throughout the Torah and of the tragic fate of those who participated in the mutiny against him.

Yet the Torah[1]  tells us about a most fascinating fact: ובני קרח לא מתו, the children of Korach were miraculously spared from death, despite being swallowed by the earth together with their father and his followers.

Why were they spared?

The chazal, quoted by Rashi, tell us: “[although] they were originally involved in the conspiracy, they contemplated repentance during the dispute; therefore, an elevated area was set apart for them in Gehinnom, and they stayed there.”  

This is puzzling when taken at face value. The children of Korach took part in a most treacherous scheme, along with the most devious characters, designed to unseat Moshe Rabbeinu, the one human being who communicated with G-d at whim, the redeemer of the Jewish people and their eternal leader. What’s more, not only did they participate in the uprising, they partnered in instigating it!

Furthermore, not only did Korach’s children survive, but they actually merited being the ancestors of great Jews, such as Shmuel Hanavi, and twenty four entire assemblies of prophets[2]. What did they do that was so meritorious? Why did Korach’s children merit to be spared?

The Rebbe helps us stop and reflect on this point[3]: Because they contemplated repentance! They (merely) entertained the thought of asking forgiveness for their misdeeds and returning to the rest of am Yisrael.

Let us bear in mind that their desire to repent remained lodged internally and was not actually articulated at that time; they didn’t actually repent, they only considered doing so. Yet not only were they spared from extinction, they were granted an elevated space where they were contained[4], and (38 years) later became the honorary ancestors of great Jewish people. 

To be sure, they actually composed some of the most prominent praises of the Almighty, later to be recorded in the Tehillim of King David[5].

This episode highlights the remarkable ability of a Jew to do Teshuvah, and return to his or her Father in Heaven. It demonstrates that by merely entertaining the thought of changing one’s ways and abandoning unproductive tendencies and behaviors, one has the ability to lift oneself from the depths of depravity, and attain G-d’s forgiveness, bringing blessing and merit to all their future generations. By reacting positively to just one fleeting thought of doing good, we can reconnect with G-d and tip the scales in our favor.

Throughout the millennia of history there has never been a dearth of devoted Jewish leaders. Some special leaders, though, stand apart. Of this elite group, the Rebbe is in a class by himself, serving as the ultimate paradigm of Jewish leadership.

It was the Rebbe who pioneered the global Jewish renaissance and teshuvah movement, through which Jews have returned to Torah and Judaism in numbers unprecedented in modern history. It was the Rebbe who was gifted with the foresight and ingenuity to revitalize the Jewish landscape after it was decimated by the holocaust. He succeeded because he truly understood and felt the potential that lies at the heart of each Jewish soul, and taught how it can be reached and its spark ignited.

Although he initiated the baal teshuvah movement alone upon his assuming the mantle of the Chabad leadership in 1950, once his work began to bear fruit and the truth and legitimacy of his approach had been demonstrated, other groups eventually joined in the effort as well.

As we study the Parshah of Korach, we are reminded of his relentless pursuit to reach the soul of each Jew and inspire it with the desire to return to G-d. Each Jew touched by the Rebbe felt the love of God, love of Torah and love of a fellow Jew.

Today we rededicate ourselves to all that he taught us about how to be a true Torah Jew, which by the Rebbe’s definition, compels us to reach out to our brethren wherever they may be, and help them both physically and spiritually, allowing them to appreciate their true Jewish potential.  

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[1]) Bamidbar, 26:11.

[2]) Midrash Tanchuma, Korach, 12.

[3]) Based on Likutei Sichos, 33 p. 174.

[4]) It is worthwhile to mention that the Rebbe once explained (5737 / 1977) that the children of Korach were held in a cave underground, similar to the cave used by Lot, the Cave of the Patriarchs, and the like. Once the generation of Korach had passed on they were allowed to return to B’nei Yisrael.

[5]) See Talmud, Sanhedrin 110a; Bava Basra 15a; Tehillim 87:1

May One Attend a Wedding During the 12 Month Mourning Period?

The halachah permits close relatives to attend a wedding with the proviso that they participate in some way, such  as by helping to serve food and the like.   

It is interesting to note that the Beis Meir (Yoreh Deah, 391) posits that the heter to participate by serving should apply all-the-more-so to those who wish to participate in a wedding that is not of a close relative. His logic is based on the fact that relatives usually participate in the wedding with a much greater degree of joy than a non relative. If so, the same heter should be applied to non-relatives. If they help serve the food, they too should be allowed to attend.

However, it appears to me that this logic is questionable. 

The Ritva (Moed Katan 22b) explains the underlying principle behind the prohibition for an avel to participate in a simchah. He says: because the avel is instructed to remain focused on his own mourning for that period of time, he does not have the obligation to bring joy to the chassan and kallah in the first place. 

Regarding close relatives though, because their absence at a wedding will undoubtedly bring pain to the chassan and kallah, they actually have a greater level of obligation to attend. Thus, the dispensation made possible by serving food becomes acceptable only at the wedding of close relatives, whereas the wedding of ordinary people cannot invoke this heter.   

That said, it is nevertheless ok to go to the Chupah (even if there is music), and if one wishes to eat, it should be done in another room.

When Extended Prayer Leads to Inconveniencing Others

In a scenario where one participates in a minyan metzumtzam (ten people) and some participants engage in lengthy prayer, causing the minyan to have to wait in order to repeat the Shemoneh Esrei (as the Halachah mandates nine people to answer the brochos[i]). Is this appropriate?

Response:

It is important to distinguish between one who is careful to pronounce each word clearly and one who extends his prayer beyond that.

The Talmud[ii] relates that Rabbi Akiva would pray quickly when davening betzibur (with a minyan) but when praying alone (beyichidus) “one would leave him in one corner and find him later in another corner.”

Rambam[iii] therefore states: One praying with a congregation should not lengthen his prayer excessively. [However,] he may do so when praying alone.

The Rema[iv] echoes this ruling, and the poskim are critical of those who extend their prayer and cause the minyan to wait for them, especially when there is only a minyan metzumtzam[v].

[In fact one who deems it necessary to extend his prayer but is concerned that others may be displeased with this, and as a result he may not be able to concentrate on his prayer, he may in fact move back three steps when the chazzan begins, and later return to his place and conclude his Shemoneh Esrei[vi].]

However, the poskim[vii] are equally clear that the minyan must wait for those participants who are careful to say each word clearly [whoever they may be, even if they are not the Rabbi[viii]], being that the others who have not pronounced each word clearly have not prayed appropriately.

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[i]) Shulchan Aruch Harav, 124:6.

[ii]) Brochos  31a

[iii]) Hilchos Tefillah, 6:2

[iv]) Shulchan Aruch, Hilchos Tefillah, 124:3

[v]) See sources cited in Piskey Teshuvah 124:3:6, and fn. 48 where he specifically addresses davening at length with a minyan metzumtzam.

[vi]) Magen Avraham, 124:7; Mishna Berura, 124:13; Kaf Hachayim, 124:13.

[vii]) Magen Avraham, ibid; Shulchan Aruch Harav, 124:5; Mishna Berura, ibid.

[viii]) Siddur Yaavetz, Hanhagas Chazaras Hatefillah, 1.

Why Was Only Miriam Afflicted with Leprosy?

Question: 

It says in Beha'aloscha, that both Miriam and Aaron spoke against Moshe regarding the Cushite woman he had married (12.1). Then later it says that Miriam was afflicted with tzaraas (12.10).

 

From what I understand, if a person speaks loshen hara, three people are affected: the speaker, the listener, and the person being spoken about. If both Miriam and Aaron spoke loshon hara, why wasn't Aaron also afflicted?

Answer:

According Rabbi Akiva[i] and others[ii], Aharon, too, was smitten with leprosy as a result of his participating in the discussion about Moshe.

Also, as a woman, Miriam felt more passionately about the plight of Moshe’s wife, and therefore initiated the conversation[iii]. The Torah therefore focuses primarily on the consequences that Miriam had to contend with while only alluding to those experienced by Ahraon.

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[i]) Yalkut Shimoni, Shelach 749.

[ii]) Talmud, Shabbos 97a

[iii]) See Rabbeinu Bachaye and Alshich (Bamidbar 12:1).