Round or Square: The Debate About the Matzah Shape

When Should Lineage Matter Most? or Should it?

God's Tefillin

Does God Slumber When We Sleep?

Chronology and the Torah: is the Torah With It?

Is the Jewish Calendar Really All that Important?

The Day of Jewish Unity

The Point of Return

The Torah of the Sages

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