Saturday, 29 August 2020

Parshah: Ki Tavo - Arami Oved Avi

Question 1:
Why did Chazal choose Arami Oved Avi to illustrate the Central theme of Exodus in the Haggadah as opposed to - for example - Parshat Bo?
And given that there is a Tosefta (Peshachim 10:8) that states: "Those who live the in the city and have nobody to recite Hallel would gather in the shul".

Question 2: 
How would you know how to lead a Seder without knowing how to lead Hallel?
Here is a proposed answer to the 2 questions 
 
Originally, all farmers, when they brought the Bikurim, the first fruit, would recite Arami Oved Avi. So Chazal chose Arami Oved Avi to explain the Exodus because every farmer in Israel would be familiar with Arami Oved Avi when they brought the bikkurim annually to the Beit Hamikdash in Yerushalyim.

Now we can answer both questions because we can now explain:

1. Why Hazal specifically picked this Parsha over any other
2. How a Leader at the Seder could be familiar with the Haggadah [Arami Oved Avi] yet still not be familiar with how to lead the Hallel

RRW

Ki Tavo: Free Choice

From the archives of Nishma's Online Library at http://www.nishma.org/, we have chosen an article that relates to the week's parsha, both to direct you to this dvar Torah but also for the purposes of initiating some discussion.

This week's parsha is Ki Tavo and the topic is free choice. So often, people use the argument of free choice to explain why knowledge of God is not clear -- for it it was, we would not have free choice but would clearly not sin -- and/or to contend that there can be no consequences for our actions -- for if there were, we would not have free choice as, for sure, we would do what is good for us. If one considers the brachot and klalot in the Torah, though, one must recognize that free choice exists even when knowledge of God is absolute and the recognition of the consequences of one's actions, even the punishment for sins, is clear and accepted. We invite you to look at an article on this topic at http://www.nishma.org/articles/insight/insight5757-18.htm

Sunday, 23 August 2020

Parshah Ki Teitzie 9/11, Amaleik, Honesty and Anti-Semitism

The juxtaposition of honest weights and measures has been used by Hazal to be a causal connexion.; viz. when Jews are dishonest in business the specter of Amaleik rears its ugly head. And I have heard similar statements by Holocaust survivors. Supposedly, Anwar Sadat had anti-Semitic feelings due to being ripped off as a youngster by a Jewish businessman.

So be it.

But I would like to suggest as slight nuance shift. The concept that dishonesty in business triggers Anti-Semitism or Amaleik is difficult to perceive. How can the simple act of being dishonest bring about full-fledged persecution?

I would suggest an alternative way of understanding this point. I.E. that there are Latent Anti-Semites all over the place. However, when we Jews behave ourselves we merit Divine Protection. However, when we Misbehave we are stripped of this special shield and we are now VULNERABLE to Amaleik or Anti-Semitism. This might be viewed as a form of negative re-enforcement philosophically speaking; nevertheless in pragmatic and historical terms this can explain how a relatively minor infraction can trigger such a virulent response.

The late Jerry Falwell and other Christian Leaders voiced a similar point of view [POV] with regard to 9-11. and that is normally America merits Divine Protection but for some misbehaviour this Divine Shield was removed. In the case of the Christian Right, that was attributed to Sexual deviance, etc. While the specific attribution might betray a right-wing or Fundamentalist mindset, the concept of Divine Protection being removed is IMHO indeed a very legitimate Jewish, Midrashic concept. In the case of us Jews, the shield subject to business practices. Woe unto us re: some recent allegations re: some prominent Jewish Businesses.

In the case of America I have no idea which sin was the egregious one that removed this Divine Protection. Perhaps the Christian Right has it right, but it is also possible it has it wrong. If the Dor Hamabbul is a precedent for the world at large, the issue would be "hamas" or a form of thievery - not sexual deviancy. Nevertheless. the impact is similar, i.e. that any catastrophe must bring about active introspection and is a call for self-improvement regardless of the specific shortcoming. To put it another way. the Christian Right might have the specific misdeed all wrong but could also be 100% correct that SOME misdeed permitted this plot to succeed and we are therefore impelled to take this as a wake up call.

With thoughts of Elul time Teshuva,
RRW

Parsha: Ki Teitzei, "War and the Innocent Bystander"

This week's parsha is Ki Teitzei and the topic is the response to terrorism. In the response to terrorism, the practical reality is that there is always a great possibility that innocent individuals will also be hurt and killed. How do we understand this action within the Torah's moral perception?

We have chose the article, War and the Innocent Bystander from the archives of Nishma's Online Library both to direct you to the Dvar Torah and to initiate some discussion.


Shalom,

RBH

Re: [Avodah] proofs of G-d



On Nov 21, 2007, 5:38 AM, Marty Bluke <marty.bluke@gmail.com> wrote:
Meshech Chochma( Shemos 13:9)writes:

"Divine Providence is manifest for each Jew according to his spiritual
level as the Rambam explains in Moreh Nevuchim (3:18): Divine
Providence is not equal for everyone but rather is proportional to
their spiritual level. Consequently the Divine Providence for the
prophets is extremely powerful each according to their level of
prophecy. The Divine Providence for the pious and saintly is according
to their level of perfection. In contrast the fools and the rebels
lacking spirituality are in essence in the same category as animals...
This concept that Divine Providence is proportional to spiritual level
is one of foundations of Judaism..."

Today, this idea (that the Chinuch explicitly rejects) of hashgacha
pratis on everything has taken hold. There is no question that it is a
very calming thought. You don't have to worry about chance occurrences
affecting you, everything is directly from Hashem. However, this was
not the view of the overwhelming majority of the Rishonim.

Regarding Moznay tzedek and Amaleik:

At the end of parshas Ki Teittzei there is the juxtaposition of Business ethics and Amaleik.
Questions:
  1.  how does a failing of business ethics give Amaleik any power over us?
  2. Aren't there anti-Semites all of the time,  What's new about this situation.
Speaking to my congregation - consisting of many survivors of the Nazi regime - I explained it thusly:
The normal/usual situation is that there are ALWAYS anti-Semites out there. BUT it is only when we fail to live up to the Torah standards of Business Ethics that Hashem ALLOWS them power over us [kind of hester panim due to our bad behavior]

Simlarly Ya'kov Avinu was promised safe passing by HKBH but was afraid of "shema yigrom hacheit" But we know from Rambam et. al. that HKBH never takes away a POSITIVE promise?  Shema yigrom might remove the higher level of protection that was required. [ e.g. vayhi chitas Elokim....]

L'havdil, many Evangelicals felt that 9-11 was a result of Hashem withdrawing His usual protection of America due to America's mis-behavior.  So this idea of removing Protection in the face of Sin is a fairly common concept.

--
Kol Tuv / Best Regards,
RabbiRichWolpoe@Gmail.com
Please Visit:
http://nishmablog.blogspot.com/

Is Parshat Zachor d'Oraitto? - 1

Actually this would be better phrased as:

"What Is the disposition of Parshat Zachor as per Shas and Posqim?"

Let's Start with Sources - Part 1:

See the texts in the Mishnah Brurah
SA O"Ch 685:7
Some say "Zachor" is d'oraitto.
Be'er Hagolah 10
Source: Tosafot Brachot 13
Ba'er Hetev 2 quibbles over Parshat Parah
He also quotes. Tosafot shantz that no other Q'riat Hatorah is d'oraitto other than Zachor
Quoting Magen Avraham - Also Parshat Zachor with 10 is more important than Megillat Esther...
Mishnah Brura 14
"And we learn in the Gmara that Zachor must be "amira mitoch hasefer b'libo"

Next post BEH
Positions of
Kaf Hachayyim
Aruch Hashulchan
Kitzur SA

KT
RRW
Sent via BlackBerry from T-Mobile

Re: Is Parshat Zachor d'Oraitto? - 2


See the Aruch haShulchan
Orach Chaim 685:6

And see the new edition with fn to Mishna Brura notes 4 and 5

Kaf Hachaim esp. #33
[Vol. 8 p. 156]

Citing Talmud Bavli Megillah 18a

«Therefore [as per Rabbenu Hannanel on the Talmud there] both reader and listener need to intend to fulfill the positive commandment of the Torah»

Also see Kitzur SA 140:3. Quoting SA, Rema et al.


KT
RRW

Leining: Is it zeikher or zekher?

Originally published 4/2/08, 11:06 PM, Eastern Daylight Time.

I looked up ZECHER in the Even Shoshan Concordance - and in it I located 2 occurences of Zecher - and BOTH were proper names!

Zecher is clearly wrong. Rav Mordechai Breuer OBM has confirmed this with unassailable research While the Ma'seh Rav attests to this idea of Zecher Rav Haim Volozhiner protested this very attestation [albeit very politely]. In NO way were TWO readings ever suggested

But if safeik D'd'oraiito lehumra re: Zachor why not go all the way? [Reductio ad absurdum indeed- after all it is read around Purim time! So why not

  1. Read it from BOTH a Sepyhardic and Ashkenaic Torah...
  2. Read BOTH Scrolls with every permutation of pronunciation [e.g. litvisher, Hungarian, Yekkish, Sephardic Yemineite etc. etc.]?

The Vilna Gaon himself made fun of multiple pairs of Tefillin as ludicrous and came up with 32-64 possible permutations. Ironically we are beginning to perpetuate such a practice in his honor. [Incidentally, this proves there MUST be a God or else it would make no sense to practice such a minhag to honor the one who felt such permutation as unnecessary.]

One Rabbi insisted that whilst reading Ki Tetze both Zeicher and Zecher must be read TWICE, one for Shevii'i and once for Maftir! His argument? since we have changed the form [tzura] for Zachor therefore THAT becomes THE normative way to read it EVERY time we read the Torah, including Ki Tetze! No I am not kidding, I had a bar mitzva student who HAD to do it this way!



Kol Tuv / Best Regards,

RabbiRichWolpoe

Zachor: Zeicher vs. Zecher 1

Originally published 3/3/10, 9:13 pm.

Re: Repeating to read Zachor to accommodate both Zeicher and Zecher

There are those with whom I may never agree and in particular there is this one fellow with whom I often lock horns; he sent me a private email that expresses some of my own outrage on this matter...

I think it's safe to snip out these two points:

  1. The practice looks silly.
  2. The practice looks ... to be huqa utelula.

When you think about it, they are almost the same point.
Here is my similar reaction in a private email to a completely different colleague.
I still think it's a bad approach, a bad precedent and a bad example. We're making Reform & Conservative frummer with regards to the Masoretic text than we Orthodox Jews are. As we play more games with it, we thereby making it appear "less holy" and more susceptible to error.

Next:
Zeicher and Zecher on steroids. ;-)

KT
RRW
Sent via BlackBerry from T-Mobile

Zachor: Zeicher vs. Zecher 2


Posted with permission from the author.

This post speaks for itself. -RRW


«Re zeicher and zecher.

My brother-in-law, Prof. Jordan Penkower of Br Ilan University wrote an extensive article proving that the correct pronunciation is zeicher. It's way beyond my expertise although Jordan acknowledged as a leading expert in Bible studies, Jewish manuscripts etc.

I asked a member of my shul, who is also an expert in this field and who often is the ba'al korey on Parshat Zachor, if he had read the article. he said he had and that Jordan was "absolutely" correct. So I asked him (as Jordan had asked me to) whether he would read it only that way (zeicher) on Parshat Zachor. "Of course not," he replied; "what do facts have to do with minhag Yisrael?" And sure enough, he read it both ways.

Joseph Kaplan»

Zachor: Zeicher vs. Zecher 3


Zeicher vs. Zecher on Steroids

I attended a Bar Mitzvah on Parshat Ki Teitze. There, the BM boy repeated zecher-zeicher twice
• Once for sh'vii
• Once for maftir

I found this strange. The entire Rationale for the Mishnah Brurah's requirement of repeating this - is predicated upon the premise that Zachor is d'oraitto! That does not apply to Ki Teitze.

Also it would be simple to accomodate Zecher/Zeicher by doing one way during sh'vii and the other way during Maftir! Win-win! After all the Passuq was being repeated anyway.

I asked the local Rav. He claimed that once MB changed the tzurah of how to lain this passage, it gets changed across the board in the same tzurah. I found this incredulous! Would the MB ever have made that suggestion? Seems far-fetched indeed.

But we do see that Halachah or Minhag evolves even twice in several generations. First for Zachor alone and then for Ki Teitze.

Zeicher vs. Zecher on Steroids - INDEED ;-)

KT
RRW

Zachor: Zeicher vs. Zecher 4

Originally published 3/7/10, 8:30 PM

Reb Ira Gruscott mentions that, "Of course , what he doesn't say is that prior to and even during the lifetime of R' Y.M. Kagan z't'l, it was never a minhag to repeat....even in Yeshivas Radun."

Check Marc Shapiro's post on this.
This can be spun two ways.Either
A: it's a frum shtick with  no basis either in minhag or grammar or halakha; or
B: Orthodoxy does have a halakha that is -to quote Shapiro- "dynamic" This, of course goes to the post on your blog re: how one "feels" regarding halakha

ISG»

Look, we live in an ambiguous world!

Let's face the facts. Those who can tolerate ambiguity well,  will be fine, while those who cannot, will be frustrated, angry, railing, and dueling the windmills. Most of us fall somewhere in between! ;-)

Indeed I think "minhag Yisrael" is perhaps a poor choice of words.

What I think he was really saying is that Professor Penkower's academic analysis is irrelevant to the Halachah - one way or the other. Only a Poseiq can make that call, not a professor. As to how the Mishnah Brurah's ruling caught on fire - I do not know. I understand Lubavitch does this, and they are not known to be particularly deferential to the MB

Perhaps, as Hacham Sassoon might say: we believe in continuous revelation. Others might see the Hand of Divine Providence.

What bothers me about the Mishnah Brurah's method is that he presents the safeiq as even. It's not. And as Rabbi Noah G. has noted, a Halachic Safeiq is usually approxximately 50-50.
Here it's clearly not a 50-50. For example, I might say that Rabbenu Tam Tefillin might be 50-50, but Catholic Israel did away with that opinion.

R' Mordechai Breuer's article is brilliant on this matter. I have Professor Penkower's article but I have not yet had the pleasure to complete it.

As I understand Rav Halivni and Rabbis Feldblum and Price, we don't follow "science" when it comes to halachic practice, particularly in nusach. For example, This came up regarding "unetaneh toqef" and "kivnei maron" where Albeck and others suggest "kivnumerion" instead. R' Price dismissed this as academic and not halachic, and so subject to the shifting paradigms in science. For instance, is Pluto still a planet?

The story goes that in Breslau Seminary -
Proffessor Graetz read the Haftara with his emendation based upon science

And R' Z. Frankel apparently re-read the entire passage [iirc with brachot] to make the point that we don't emend Tanach on the basis of our scientific point of view - at least not during the liturgy

Anyway, we can safely say this:
  • The Masoretes deviated from the Talmud in a number of instances.
  • The Kimchi's Grammar deviated from the Tiberian grammatical system on several points.

- I believe segol is one of those areas. Anyway, as far as I know, the Kimchi's PRONOUNCED tzeire and segol the same - obviating any need for repetition. Perhaps our very hakpadah to distinguish the two vowels has led us to this safeiq, though many would claim that this is irrelevant.

'Nuff Said.

Zissen Pesach,
RRW

Zachor: Zeicher vs. Zecher 5

R David Bannett - from the Avodah List

I started learn to read the Torah some 75 years ago in Flatbush and was taught to read both ways. We did not repeat the entire pasuk but only the phrase "timcheh et zeikher Amalek". I don't remember if I was taught the order but, many years later, I decided to read the incorrect zekher first and then correct myself by saying zeikher the second time. Similarly, in the megilla, when the megilla has the incorrect bifneihem and laharog I read as written and then correct myself by repeating the phrase only: v'ish.... lifneihem and k'hashmid.... v'laharog. If the megilla is correct I read only once.

Anyone slightly interested in the subject should read R'Mordekhai Breuer's article. Those very interested should go directly to R' Prof Penkower's article. He gives the entire history, about 45 pages, including statistics on manuscripts from the time of ben Asher as well as customs of reading, etc.
The double reading evidently started slightly before the Hafetz Hayyim made it popular. Penkower cites a ba'al Kriah who was instructed by R' Sh'neur Zalman mi'Lublin to read twice. This R' Sh"Z died in 1902. The Mishna B'rura was printed in 1906.

I was delighted to read that R' Penkower read twice despite his indisputable proofs that zeikher is correct. A few years ago I gave a Friday night talk proving that there is absolutely no justification for double reading. On the following morning I read parashat zakhor and read zekher followed by zeikher. I too do as I was taught and do not allow myself to be confused with facts. I am overjoyed to find that I follow the derekh of the expert.

It should be pointed out that no eidah other than the Ashkenazi ever questioned the correct reading. AFAIK, Yekkes are the only Ashkenazi unaffected by the double-reading syndrome.

As to developments in Israel: One of my grandchildren told me his rosh yeshiva told him to read only once (based on Breuer). On the other hand I davenned this year at a yeshiva where in addition to reading in Abazit, Ashkenoz, Moroccan, and Yemenite they also had Parsi and what might have been Iraqi.

I have also heard a ba'al k'riah reading in mivta Ashkenazi repeat Machlas and Mochlas, and yahalom and yohalom. He told me that he was told to do so by Harav Nebenzahl. At this rate, it won't be long before we'll be hearing hundreds of p'sukim read twice.

David

Monday, 17 August 2020

Important Dead Sea Scroll news

From RRW

[Go there for video]
==========================

SCIENTISTS FINALLY READ THE OLDEST BIBLICAL TEXT EVER FOUND

The charred lump of scroll sat in an archaeologist’s office,
impossible to read without destroying it – until now
Andrew Griffin

Scientists have finally been able to read the oldest biblical text ever found.

The 2,000-year-old scroll has been in the hands of archaeologists for
decades. But it hasn’t been possible to read it, since it was too
dangerous to open the charred and brittle scroll.

Scientists have now been able to read it, using special imaging
technology that can look into what’s inside. And it has found what was
in there: the earliest evidence of a biblical text in its standardised
form.

The passages, which come from the Book of Leviticus, show the first
physical evidence of a long-held belief that the Hebrew Bible that’s
in use today has is more than 2,000 years old.

The discovery was announced in an article in Science Advances written
by researchers from Kentucky and Jerusalem. It described how the
researchers used a tool called “virtual unwrapping”, which provides a
3D digital analysis of an X-ray scan.

Read more Ancient cemetery could solve one of the Bible’s biggest mysteries

By using that, it was the first time that researchers have been able
to read an ancient scroll without actually opening it.

"You can't imagine the joy in the lab," said Pnina Shor of the Israel
Antiquities Authority, who participated in the study.

The digital technology, funded by Google and the U.S. National Science
Foundation, is slated to be released to the public as open source
software by the end of next year.

Researchers hope to use the technology to peek inside other ancient
documents too fragile to unwrap, like some of the Dead Sea Scrolls and
papyrus scrolls carbonized in the Mt. Vesuvius volcano eruption in 79
CE. Researchers believe the technology could also be applied to the
fields of forensics, intelligence, and antiquities conservation.

The biblical scroll examined in the study was first discovered by
archaeologists in 1970 at Ein Gedi, the site of an ancient Jewish
community near the Dead Sea. Inside the ancient synagogue's ark,
archaeologists found lumps of scroll fragments.

The synagogue was destroyed in an ancient fire, charring the scrolls.
The dry climate of the area kept them preserved, but when
archaeologists touched them, the scrolls would begin to disintegrate.
So the charred logs were shelved for nearly half a century, with no
one knowing what was written inside.

Last year, Yosef Porath, the archaeologist who excavated at Ein Gedi
in 1970, walked into the Israel Antiquities Authority's Dead Sea
Scrolls preservation lab in Jerusalem with boxes of the charcoal
chunks. The lab has been creating hi-resolution images of the Dead Sea
Scrolls, the earliest copies of biblical texts ever discovered, and he
asked researchers to scan the burned scrolls.

"I looked at him and said, 'you must be joking,"' said Shor, who heads the lab.

She agreed, and a number of burned scrolls were scanned using
X-ray-based micro-computed tomography, a 3D version of the CT scans
hospitals use to create images of internal body parts. The images were
then sent to William Brent Seales, a researcher in the computer
science department of the University of Kentucky. Only one of the
scrolls could be deciphered.

Using the "virtual unwrapping" technology, he and his team
painstakingly captured the three-dimensional shape of the scroll's
layers, using a digital triangulated surface mesh to make a virtual
rendering of the parts they suspected contained text. They then
searched for pixels that could signify ink made with a dense material
like iron or lead. The researchers then used computer modeling to
virtually flatten the scroll, to be able to read a few columns of text
inside.

"Not only were you seeing writing, but it was readable," said Seales.
"At that point we were absolutely jubilant."

The researchers say it is the first time a biblical scroll has been
discovered in an ancient synagogue's holy ark, where it would have
been stored for prayers, and not in desert caves like the Dead Sea
Scrolls.

The discovery holds great significance for scholars' understanding of
the development of the Hebrew Bible, researchers say.

In ancient times, many versions of the Hebrew Bible circulated. The
Dead Sea Scrolls, dating to as early as the 3rd century B.C., featured
versions of the text that are radically different than today's Hebrew
Bible.

Scholars have believed the Hebrew Bible in its standard form first
came about some 2,000 years ago, but never had physical proof, until
now, according to the study. Previously the oldest known fragments of
the modern biblical text dated back to the 8th century.

The text discovered in the charred Ein Gedi scroll is "100 percent
identical" to the version of the Book of Leviticus that has been in
use for centuries, said Dead Sea Scroll scholar Emmanuel Tov from the
Hebrew University of Jerusalem, who participated in the study.

"This is quite amazing for us," he said. "In 2,000 years, this text
has not changed."

Noam Mizrahi, a Dead Sea Scrolls expert at Tel Aviv University who did
not participate in the study, called it a "very, very nice find." He
said the imaging technology holds great potential for more readings of
unopened Dead Sea Scrolls.

"It's not only what was found, but the promise of what else it can
uncover, which is what will turn this into an exciting discovery,"
Mizrahi said.

 

Sunday, 16 August 2020

Parsha: Shoftim, "To King or Not to King"


Canadians will undoubtedly favour the Royalist Position whilst Americans will surely prefer the Republican Position!

The Torah states that: when you [Bnei Yisrael] ask for a KING,  "'I will set a king over me, like all the nations that are round about me" (Devarim: 17:14) you shall surely place one - Even [or especially] when asking to be like the surrounding nations.

Sh'muel [with Hashem's approbation] protests that his people requested a King just like "the Goyim." (Shmuel I 8:5).

Shmuel's protestations all make sense if our Sidrah-Parsha is stating that this royal appointment is optional and subjunctive to a request. In that case, the objection was to the request for appointing a King. Once requested, it must be fulfilled,  according to the law in our Parshah.

However, Rambam Sefer Hamitzvot et. al. states that a king is a requirement.  This implies that the request is also obligatory. Sh'muel's protests then seem difficult to fathom.

I have some answers but I was wondering what you readers might say?

Shalom,

RRW

Shoftim: The False Prophet

From the archives of Nishma's Online Library at http://www.nishma.org/, we have chosen an article that relates to the week's parsha, both to direct you to this dvar Torah but also for the purposes of initiating some discussion.

This week's parsha Shoftim and the topic is the the navi sheker, the false prophet. The issue is not solely the person who lies about speaking in the name of God but the issue is also the message. The issue concerns any distortion of Torah. We invite you to look at an article on this topic at http://www.nishma.org/articles/insight/spark5756-22.html

Tzedek Tzedek Tirdof

From RRW

The classic question is why the repetition of Tzedek‎?
I don't recall who said this answer first....

Look at this way:

See the first Tzedek ‎as an adjective
Thus translate it as:
"Just Justice shall you pursue"

It's not enough to seek Just Ends
They must be pursued via Just Means

L'havdil, the US Constitution echoes this
"No one may be deprived of Life, Liberty, or Property without due process of Law."

Taking the Law into one's own hands is not acceptable. (wth rare exception)

Shooting George Wallace or Yitzchak Rabin is not an OK approach. 

Saturday, 8 August 2020

To'eva

From the archives of Nishma's Online Library at http://www.nishma.org/, we have chosen an article that relates to the week's parsha, both to direct you to this dvar Torah but also for the purposes of initiating some discussion.
 

The topic is the the term to'evah, usually translated as abomination. The term is often used by proponents of different ethical perspectives as a further indication of the significance of their ethical stance. The fact is, though, that the use of this term in the Chumash itself may not actually provide support for such assertions. We invite you to look at an article on this topic at http://www.nishma.org/articles/insight/spark5754-27.htm.

Parsha: Emor, "Is Sefirat ha'Omer One Mitzva or Two?"

originally posted August 9, 2015

The Rambam firmly construes Sefirat Ha'Omer as one MitzvahSefer HaHinuch concurs with the Rambam's read. Abbaye, however, affirms in the Talmud that just as it is a Mitzva to count days – so it is a Mitzva to count weeks. 

These passages strongly suggest two separate MitzvotIn Parshat Emor we read, "Tisp'ru Chamishim YOM" (Vaykira:  23: 16), while the text states in Parshat R'eih, "Sheva Shavuot Tispar Lach" . (Devarim: R'eih: 16:9Doesn't it seem obvious that the two verses in the Torah describe two separate but equal actions?

Problem: How can an individual nowadays simply argue with the Rambam - especially without any further support? Furthermore, must I not construe the silence of so many peer reviews that as implicit acquiescence? 

A rabbinic intern recently provided an informative answer in his shiurRabbeinu Yerucham considers Sefirah as two separate MitzvotHe also posits that as well. My hypothesis now has supporting evidence.

I asked the speaker how he had found this relatively obscure source. He had noted that the new edition of the Minhat Hinuch has this source cited in the footnotes. This indicates that the matter assumed to be a slam dunk by the Hinuch is, in reality, a matter of dispute. Rabbeinu Yerucham had already articulated this voice of opposition, so I need no  longer be concerned about the silence of the peer review.


Case Closed


-------------------------------------------------


Comment On Original Post.

Aside from a bit of Talmud Torah - why did I post this comment?

Sometimes we see something and we assume it to be axiomatic, mutually agreed upon. In attempting to master rational thinking, I came across the concept of "not jumping to conclusions".  After all, if Jews are always questioning,  why was the Rambam's ruling of only one mitzva never questioned? It seemed likely that seeing it as two mitzvoth was an equally good read.

Failing to research this myself, I humbly concluded that Rambam won by acclamation. Case Closed. QED. 

However, after attending a Shiur in which the rabbi found a source that did challenge this Rambam, I had to recant.  Now I realized that my question - my observation - had some validity in classic sources.  It was just unnecessary for other sources to question the Rambam once Rabbeinu Yerucham posed his challenge. I could no longer construe their silence as acquiescence to the Rambam's decision.

In fact, I could now conclude nothing. Although, I now suspect that the silence is possible confirmation that both reads are about 50-50. and therefore no one needs to enter the fray to reject either side as off-target.

This is an important principle to realize: just because we have not seen a competing source does not mean it is not there! I must also confess to not researching the matter in depth. It therefore has also taught me a bit of humility.

Shalom,

RRW

Sunday, 2 August 2020

Parsha: Eqev, "Who Wrote the Second Luchot?"

It always seemed Pashut to me that Moshe carved the second set of luchot and that Hashem wrote on them.

Once, a Rav happened to briefly mention that Moshe wrote the latter set of luchot in his drasha. I found this far-fetched at the time. Today, I find it completely untenable.

Just take a look at the parsha. It seems clear that Hashem wrote on the second set of luchot. (Eqev: 10: 2-4)

Shalom,

RRW

Parsha: Equev, "Defining 'Eqev' via the 'Concordance Technique' "

Rashi uses the Concordance Technique  to define some difficult or ambiguous words. A great illustration is the verb "PSCh" as in "Ufasachti alleichem" (Shmoth 12:13) There Rashi offers 2 definitions:
  1. "V'hamal." "Hashem will have mercy." Rashi bases this upon Yeshaya 31:5. It matches the Targum "v'Yeihos"
  2. "V'dileig" based upon Melachim I 18:21. This matches the modern "passover" to skip over or to jump over
------------------------

Now for the background of "Eqev."
  • Targum states Halaf meaning "in exchange." 
  • Rashi Midrashically puns: "Those mitzvoth that one tramples with one's heel"
------------------------

Although Rashi himself did not choose to use the Concordance Technique here, Rashi frequently offers a subset of the range of "valid" techniques and definitions.

"Eqev" appears in Humash five times:
  1. Eqev asher shama Avraham Beqoli (Breishit 22:18)
  2. Eqev asher shama Avraham b'Kqoli (Breishit 26:5)
  3.  Eqev hayeta Ruch Achereth imo (Bamidbar 14:24)
  4. Appears in Eqev itself, in conjunction with the verb "lishmo'a" totaling four of five instances. (Devarim: 7:12)
  5. Again, in Eqev. (Devarim: 8:20)
Cases 1 and 3 are the key for me. Both involve "nisayyon" IE crisis situation
  1. The Aqeida
  2. This is a generic use of the word "Equev," but since they both refer to Avraham, it is feasible to hook it onto one.
  3. The Meraglim
This means that Eqev may be more precisely understood to mean "Halaf," in exchange for listening/obeying - or for being - "UNDER DURESS."

Now four and five can be understood.
4. "And it shall be when you obey Under Duress (you shall be blessed...)" (Devarim: 7:12)
5. "...and when you fail to obey Under Duress..." (Devarim: 8:20)

And abandon Hashem...

Shalom,

RRW


Eqev: Who Inscribed the Second Luchos?

Originally published 8/5/09, 6:45 pm.

Given:
Hashem both carved and inscribed the First Luchos.
Moshe hewed the Second set of Luchos
Who inscribed this second set?

We have some ambiguities in the text.
We can resolve them by means of the 13th principle of Rabbi Yishma'el: 'Vechein sh'nei ch'suvim  amach'chishim ze es zeh..'

First the conflicting bit:
1. Shnei Ch'suvim:
Shmos 34:1, HKBH writes the Second Luchos: "V'chasavti al halluchos"

2. Sh'mos 34 "K'sav lecha.." Moshe is writing on (luchos? Or something else?)

Although the two do not completely contradict each other, they do seem ambiguous.
This week's Parsha, Eqev, to the rescue!
The scale tipper: Hakkatuv hashlishi:

3. Dvarim Eqev Ch. 10:2-4 "v'echtov al halluchos" where it is clear that HKBH wrote on the 2nd Luchos.
I think this structure is clear. Therefore, in #2, Moshe probably wrote something else or wrote the dibros upon something else, like parchment.

KT,
RRW

Friday, 31 July 2020

Parsha: Va'etchanan, "The Perception of Torah"


How does the world view us?

On the one hand, many see our laws as somewhat odd. Rashi  himself writes, in the beginning of parshat Chukkot, that the nations of the world will mock us. Yet, doesn't Devarim 4:6  declare that the nations of the world will also see us, through our laws, as a "wise and understanding people"? So, which is it?

Should we expect the world to mock or praise us and our observance of mitzvot?

We invite you to look at the following Nishma Spark of the Week for a response to this question.

Shalom,

RBH

Yitro Vs. Ruth

originally published on 1/12/14

We read the 10 Dibrot on both P. Yitro and on Shavuot, and technically on vo'Etchanan, too! We also read the Scroll of Ruth on Shavuot so we can easily "connect the dots" between Ruth and the Dibrot
Now let's ask -

What do Yitro and Ruth have in common, and where do they differ?

What they do have in common is the discovery of the ONE TRUE G-D! No denying the sincerity of their common quest for that Holy Grail - so to speak.

Where do they differ?

Yitro found G-d, but - despite his relationship to his daughter and son-in-law - he subsequently abandoned the Jewish People to return to Midian.

Ruth, however, cleaved to Naomi and abandoned Moab to live the life of a beggar in Judea. Her commitment motto? Ameich Ami Veilokayich Elokai!. Her declaration of loyalty to the Jewish Nation preceded her commitment to G-D!

Blasphemy? Adearrabbah - a prerequisite! Yitro is the prototype of the Noahide who has found the True G-d but needs no society.

Ruth is the true convert, the prototypical "Ger Tzedeq" (actually Giyoert of course!). There is one reason to convert to Judaism following one's Spiritual Journey - to join the Priestly Kingdom and the Holy Nation. In truth, to live a life of G-dliness as an individual spiritual seeker needs no Judaism or Peoplehood.

Ruth's progeny? David and Mashiach. Her affiliation to our peoplehood earned her common destiny with us.
Yitro? A good guy to whom we say "fare thee well". Who of Yitro's descendants makes a glorious impact? Not the descendants of Hever haKeini who are allies.

Any sincere spiritual seeker can find G-d as an individual Noahide, but the prototypical Ger/Giyoret shares Jewish Destiny and Torah, as well as G-d.

Shalom,
RRW

Parsha: V'etchanan, "Yashar and Tov"

This week's parsha is Va'etchanan. The topic is the source of ethics, and most specifically,  the terms yashar and tov. In our ethical behaviour, do we search solely for Divine approval? Is there value in human approval? We invite you to look at an article on this topic at Nishma's Online Library.

Shalom,

RBH

Sunday, 26 July 2020

Sinat Chinum - Purposeless Hatred

We are told that the churban Bayit Sheni, the destruction of the Second Temple, was a result of sinat chinum. But what does this term mean?
Most define it in the realm of "cause", focusing on a negative cause for hatred -- which is then expanded by many individuals to include any reason for hatred.
Is it true that there are no possible acceptable or even good reasons to hate? More significantly, though, is one able to control this emotional response of hatred?

Reviewing the sources seeming about the concept of sinat chinum brings someone into the general halachic discussion on hatred in general.  This discussion focuses on how one should deal with this emotion, and what is the correct effect of hatred, not on hatred's cause. In this light, the term sinat chinum may not really be describing anarchy in the causes of hatred but rather anarchy in the effects of hatred.

Further on this subject, I invite you to read a further discussion of this issue in Nishma Insight 5757-22,23: Defining Sinat Chinum on the Nishma website.

Rabbi Ben Hecht

JVO Blog: National Despair

Jewish Values Online (jewishvaluesonline.org) is a website that asks the Jewish view on a variety of issues, some specifically Jewish and some from the world around us -- and then presents answers from each of the denominations of Judaism. Nishmablog's Blogmaster Rabbi Wolpoe and Nishma's Founding Director, Rabbi Hecht, both serve as Orthodox members of their Panel of Scholars. Nishmablog, over the years, has also featured the responses on JVO by one of our two Nishma Scholars who are on this panel. 

The Jewish Values Online website now offers a new service -- a blog which presents comments on various topics within Judaism and the Jewish world. See
http://www.jewishvaluesonline.org/jvoblog/index?aid=0. Rabbi Hecht is also a blogger on this blog.

His latest post 

National Despair
is now available at http://jewishvaluescenter.org/jvoblog/despair
A link is also up on Facebook at https://www.facebook.com/JewishValuesOnline/

Haftara of Tisha b'Av - Hacham, Gibbor, Ashir

ירמיהו פרק ט
כב כֹּה אָמַר ה`, אַל-יִתְהַלֵּל חָכָם בְּחָכְמָתוֹ,
וְאַל-יִתְהַלֵּל הַגִּבּוֹר, בִּגְבוּרָתוֹ;
אַל-יִתְהַלֵּל עָשִׁיר, בְּעָשְׁרוֹ. 

כג כִּי אִם-בְּזֹאת יִתְהַלֵּל הַמִּתְהַלֵּל, הַשְׂכֵּל וְיָדֹעַ אוֹתִי--כִּי אֲנִי ה`, עֹשֶׂה חֶסֶד מִשְׁפָּט וּצְדָקָה בָּאָרֶץ:  כִּי-בְאֵלֶּה חָפַצְתִּי, נְאֻם-ה`.

מסכת אבות פרק ד

ד,א  בן זומא אומר, איזה הוא חכם--הלמד מכל אדם, שנאמר "מכל מלמדיי, השכלתי" (תהילים קיט,צט).  איזה הוא גיבור--הכובש את יצרו, שנאמר "טוב ארך אפיים, מגיבור" (משלי טז,לב).  איזה הוא עשיר--השמח בחלקו, שנאמר "יגיע כפיך, כי תאכל; אשריך, וטוב לך" (תהילים קכח,ב):  "אשריך", בעולם הזה; "וטוב לך", לעולם הבא.  איזה הוא מכובד--המכבד את הברייות, שנאמר "כי מכבדיי אכבד ובוזיי ייקלו" (שמואל א ב,ל).


Notice how neatly Ben Zoma in Avot 4:1 darshens the P'sukkim in Yirmiyahu 9:22-23 in such a way as to allow for a genuine Hacham / GIbbor / Ashir to emerge

For sources
See EG Ikkar Tosafot Yom Tov 1 how this works.

Kol Tuv,
RRW

Saturday, 25 July 2020

Liturgical Parallels between Tisha B'Av and Purim


Previously posted around Tisha b'av 2009, then reposted March 6, 2011, on Nishmablog.


The following outline lists some of the parallels, primarily liturgical, between Purim and the 9th of Av.
           
1 Maariv - Nighttime 
     A. Only Megillos that are read at night.
          - Eicho
          - Esther
     B. Similar Structure with Kaddish Tiskabel and v'Ato Kodosh

2 Shacharis - Omissions
     A.  Purim - A "miracle" Holiday , no Hallel (Megilloh instead)
     B.  9th of Av -  A Fast Day  without   
          -  Selichos (Kinnos instead)
          -  Tachanun & Ovinu Malkeinu

3 Shacharis - Chazoros Hashatz
     A. Only weekday repetitions of the Amido having Krovos/Krovatz 
at least in the common Ashkenaz / Yekke Litrugy
4 Preceding Shabbos 
     A. Purim preceded by Zachor
     B. 9th of Av preceded by Chazon

5 The Tanach's Pattern - Special Torah and Haftoro readings are read on the Shabbos 
before the event, with the corresponding Megilloh on the day of the event.
     A. Purim - The Amalek Connection
          -  Torah- Zachor 
          -  Navi - Haftoro of Zachor (Shaul's War with Amalek in Shmuel)
          -  Kesuvim Esther
     B. 9 Av - The  Eicho Connection
          -  Torah - Eicho in Devorim
          -  Navi - Eicho in the Haftoro of Chazon (Yeshaya)
          -  Kesuvim - Eicho

6. Month-wide 
     A. Mishenichnos Adar Marbin b'Simcho
     B. Mishenichnos Av M'maatin b'Simcho

7. Miscellaneous
     A. Some Pesukim in Esther are read to Eicho's melody (in particular Asher 
 Heglo)
     B. Chiyuv S'eudo vs. Chiyuv Taanis
     C. Similar Minhogim not to work


Shalom,
RRW

Saturday, 18 July 2020

Saturday, 11 July 2020

Parshah Mas'ei

Train Ride: R Eliyahu Safran
"It is good to have an end to journey toward; but it is the journey that matters, in the end." 
~ Ernest Hemingway
http://www.ou.org/torah/parsha/parsha-from-ou/masei-journey-lives/

 
Kol Tuv,
RRW

P. Matot: Umikneh Rav liv'nai R'uvein, Gad - So How did M'nasheh get Included?

R'uvein and Gad approached Moshe Rabbeinu requesting TransJordan. When Moshe acquiesced, he added Hatzi Shevet M'nasheh. Why?

Below is a an answer based upon the structure of the Tribes throughout Sefer Bamidbar - here is that dynamic at work

When Levi drops out of the "tribes" a shuffle occurs in Parshas Bamidbar, Nasso, B'haalot'cha. *

1. Gad is promoted to Honorary Ben Leah, camping with R'uvein and Shim'on

2. Yosef is divided into Two, Ephraim and M'nasheh to restore the number to 12

The 4 camps now are structured as follows

East - 3 from Leah
South - 2 from Leah plus Gad
West - 3 from Rachel
North - 3 from the "sh'fachot" - 1 from Zilpah, 2 from Bilhah

Levi was now in a circle inside
-------------------

When R'uvein and Gad chose TransJordan, then we have

20% of Leah
25% of the Sh'fachot
0% of Rachel

To Remedy this Moshe takes 1/2 of M'nasheh which comprises about 25% of Rachel - thereby restoring a balance of Imahot. [Counting Bilhah/Zilpah as a unit]

Why M'nasheh and not Ephraim? I'm not sure - but perhaps it is since he is the b'chor and so are R'uvein and Gad.

-------------------

* Note whenever Levi IS counted in the 12, Joseph is reunited.

Shalom,
RRW

Parsha: Matot/Maasei, "How did Hatzi Shevet Menashe Get There?"

The tribes of Gad and Reuven approach Moshe about staying in East Jordan...
- Bamidbar: 32

Question: how did the "half-tribe of Menashe" get in the picture? Why Menashe and not another tribe?

I have a surprise answer....

...OK...

clear your minds.

I taught a parsha class for many years at Congregation Mt Sinai in Washington Heights. I found that many of the tribal dynamics had to do with the Matriarchs, Jacob's four wives. I don't have the time or space to explain it all now, but use that as a prism for viewing these inter-tribal dynamics. Now apply that here.
  • Reuven, one of Leah's sons.
  • Gad, one of the two maidservants' sons. (Zilpah)
Which matriarch is missing?
Rachel

Now take a loot at the proportions:
Leah gave birth to six sons. However, Levi didn't receive any land,  leaving five to inherit the land of Israel. So Reuven is about 20% of of the inheriting sons of Leah. Gad is about 25% of the maidservants' children.

What's needed?  20-25% of Rachel's children. Half the tribe of Menasseh is about 12.5 to 20% depending on how you compute the population. Shevet Menasseh is much larger than either Shevet Ephraim or Shevet Benjamin.

So Moses' agenda was to assert a matriarchal balance over East-Jordan. Half (or part of) Menasseh did the trick

Proof?

None

Hint?

Look at the configuration of the tribes in pasrshiot Bamidbar and Beha'alotecha. The tribes march along according to matriarch - except one. Gad, who is promoted to replace Levi along with Reuven and Shim'on.

This model "suggests" the Torah had a matriarchal proportion re: tribe vs tribe. Since half-Menasseh seems to jump out of nowhere, I simply plugged them in. Voila! It conformed to a an existing model.

Shalom,

RRW



Saturday, 4 July 2020

Parsha: Pinchus - "WHAT WERE THEY THINKING?"

We have chosen an article that relates to the week's Parsha from Nishma's Online Library archives, both to direct you to this d'var Torah and in order to initiate some discussion.This week's Parsha is Pinchus and the topic is the generation of the desert. 

The behavour of the generation of the desert is simply perplexing. How can we explain this? We invite you to look at an article on this topic at https://www.nishma.org/articles/insight/insight5768-35.htm .

Shalom, RBH

Parsha: Pinchas, "Leadership"

A local leader of a certain sect recently told me that while their World Leader may no longer walk the earth, he is still there for consultation. After all, no shepherd would leave his flock (צֹאן מַרְעִיתוֹ.) unattended.

I then began to wonder - why couldn't Moshe Rabbenu A"H lead his flock after passing away?  It seems he was very concerned about having a successor appointed before his passing.* What compelled Moshe  to find a LIVING successor instead of relying upon consultations from beyond?

It is also interesting that Shaul required a witch from Ein Dor to help him commune with the departed Sh'muel Hannavi. Why didn't Shmuel just advise Shaul from the afterlife, too?

Shalom,
RW

-----------------------------------------

* במדבר פרק כז


 טז יִפְקֹד ה”, אֱלֹהֵי הָרוּחֹת לְכָל-בָּשָׂר, אִישׁ, עַל-הָעֵדָה.  יז אֲשֶׁר-יֵצֵא לִפְנֵיהֶם, וַאֲשֶׁר יָבֹא לִפְנֵיהֶם, וַאֲשֶׁר יוֹצִיאֵם, וַאֲשֶׁר יְבִיאֵם; וְלֹא תִהְיֶה, עֲדַת ה”, כַּצֹּאן, אֲשֶׁר אֵין-לָהֶם רֹעֶה. 




H. Of Pinchas, is it the rarest?

For the statistical reality see:

Calendar - What is the rarest Haftarah? - Jewish Life and Learning - Stack Exchange
http://judaism.stackexchange.com/questions/3898/what-is-the-rarest-haftarah

Shalom,
RRW

Sunday, 28 June 2020

Parsha: Balak, "Schadenfreude I"


The Torah Claims that Balak hired Bil’am because: “Those whom he blessed were blessed, and those whom he cursed were cursed.”

Rashi objects to a literal read. After all, Balak is seeking only a curse and he considers the blessings just so much flattering blather.

What would happen if this were true and Bil’am was equally capable of blessing as well as cursing? If that were the case, then Balak would have had a choice in how to deal with the Israelite threat to his territory:
  1. Curse the Israelites to make them vulnerable
  2. Bless the Moabites to make his nation invincible.
What choice did Balak make? Why is that an important Torah lesson?  He did indeed choose to have Bil’am curse the Israelites. Balak's psychology was that it was more important to curse the Israelites than to bless his own people.

What does the Torah tell us about life in general? The Torah teaches us: It is more important for the Anti-Semite to do harm to the Jews than it is for him to obtain his own success. We will, BEH, explore this further on a series of posts

Shalom,
RRW


. Background Information:
Dictionary: schadenfreude (shäd'n-froi'də) n.
Pleasure derived from the misfortunes of others.[German : Schaden, damage (from Middle High German schade, from Old High German scado) + Freude, joy (from Middle High German vreude, from Old High German

Word Overheard: schadenfreude
Columnist George Will, who seems to enjoy the seven deadly sins almost as much as he does baseball, decided to add a pleasurable eighth — schadenfreude. "Sins can be such fun. Of the seven supposedly deadly ones, only envy does not give the sinner at least momentary pleasure. And an eighth, schadenfreude — enjoyment of other persons' misfortunes — is almost the national pastime."
Link: The economics of baseball — George Will
Posted October 15, 2006

Parsha: Balak, "Defining Evil"

We have chosen an article that relates to the week's Parsha from Nishma's Online Library archives, both to direct you to this d'var Torah and in order to initiate some discussion.This week's Parsha is Balak and the topic is the definition of evil. 

How can someone act evilly if he knows absolutely that God exists? Balak clearly knew of God. He chose to defy God even though he clearly understood the repercussions. How can we explain this? We invite you to look at an article on this topic.

Shalom, RBH

Counterfeiter, Rodeif, Hatra'ah

Kitzur SA 184:9
Based upon Rema Cho"M 388:11

Paraphrasing Goldin Translation

«A person who is engaged in counterfeiting money ... Is a "rodeif" ... And should be warned to desist from his practice [lest he jeopardize the community]»

Q1 : If the counterfeiter is indeed deemed a rodeif, why should he even get hatra'ah? What are the Rema and the Kitzur SA teaching us?

Note: Rema adds "v'im eino mashgi'ach" , so we expect that sometimes the counterfeiter will heed that warning.

Q2: Do we have sources re: Pinchas and Zimri? IOW did Pinchas warn Zimri first?

Shalom,
RRW

Parsha Balak -- Three Differences Between Bilaam and Rabbi Yosi ben Kisma

From RRW
  https://torah.org/torah-portion/ravfrand-5771-balak/

Parshah: Huqqat, "Mixed Messages?"

It seems that many think that Moshe Rabbeinu's error at mei meriva was to hit the rock instead of speaking to it. 

That seems pretty pashut! However, when Hashem tells Moshe "aseih lecha saraph,"  Moshe Rabbeinu actually: "Vaya'as Moshe Nechash Nechoshes.."

Now Hashem had said "Saraph" and Moshe instead made "Nechash nechoshes." Is this not, too, a deviation - albeit minor - from Hashem's statement? Does anyone comment on this apparent contradiction?

Shalom, RRW

Parshah: Hukkat, Great Snakes

Given: Hashem asked Moshe to make a "S'raf"

Question: Why did Moshe change that and make a "n'chash n'choshet" instead?

-----------------------------------------

R Seplowitz:

CHUKAS (Numbers, 19:1-22:1) — "Tattle-Snakes & Copperheads" | Torah Talk
«Why copper?  Why the play on words?  By making it out of NECHOSHES, copper, Moses was emphasizing that the snake on the pole was a NACHASH, a snake defending G-d's honor, rather than a SARAF, a fiery serpent defending the honor of Moses. ...»
http://torahtalk.wordpress.com/2010/06/16/chukas-numbers-191-221-%e2%80%9ctattle-snakes-copperheads%e2%80%9d/


Best Regards,
RRW

Re: [Avodah] Prohibition of Eating Blood


Originally published 1/10/08, 11:52 PM, Eastern Daylight Time.

From our Friend, Richard Wolberg:

On Jan 10, 2008 6:47 PM, Richard Wolberg,  cantorwolberg@cox.net, wrote:
It is interesting to note that with modern forensic medicine we have found that once the slightest amount of blood is left on any object, there is no way of removing every trace of it. There is a substance called luminol. Luminol is a versatile chemical that exhibits chemiluminescence, with a striking blue glow, when mixed with an appropriate oxidizing agent. It is a white to slightly yellow crystalline solid that is soluble in water and most polar organic solvents.

Luminol is used by forensic investigators to detect trace amounts of blood left at crime scenes. It is also used by biologists in cellular assays (tests) for the detection of copperiron, and cyanides . There is no way in eliminating every trace of blood once it has appeared.
It would seem to me that perhaps the prohibition of blood centers around the fact that the tum'ah it conveys can never be fully eliminated.
I see a parallel between the paradox of the ashes of the para aduma and blood. As the ashes can render someone tahor who is tamei, and someone tamei who is tahor, likewise, without blood already inside of you, you would die. And conversely taking blood from the outside in, will cause a spiritual death.
ri


--
Kol Tuv / Best Regards,
RabbiRichWolpoe@Gmail.com

Sunday, 21 June 2020

P. Korach Ki Chol Ho'eidah

Originally published 6/24/11, 10:11 am.

Korach to Moshe Rabbeinu -
"Kee Chol Ho'edah Kullam Q'doshim uvtocham Hashem - umadua titnass'u al Q'hal Hashem"?

Rabbi EX [REX] to G'dolim such as R Moshe -
"Kee Chol Yisroel Kullam M"lumadim uvtocham Torat Hashem - umadua titnass'u al Klal Yisrael"?

Could it be that the Yeshivishe devotion to "g'dolim" and the Hassidishe devotion to their respective Rebbes a device to prevent
"Bayamim haheim ein Melech b'yisroel - eesh hayyashar b'einav Yaashe"? [Last verse of Sefer Shoftim]
And that it is better to submit to some authority figure -even if imperfect as opposed to having anarchy.

Shalom,
RRW

P. Korach - Arguments for the Sake of Heaven

«The argument was brewing for five minutes when they all began to smile and instructed me to say the prayer as I had planned. Before I continued the service I sauntered over to the old Shammash who was sitting quietly through the tumult and asked, "what is the minhag (custom) of this shul?"

He surveyed the scene and beamed. "This shul is 100 years old. This is our minhag."»

Drasha - Korach, 5756 - Torah.org
http://www.torah.org/learning/drasha/5756/korach.html#


Shalom,
RRW

P. Korach - John Lennon, and Spiritual Anarchy

Guest Blogger - R David Joseph Mescheloff

«...Korach is the father of spiritual anarchy. Korach argues against all forms of spiritual authority and leadership, and against any proscribed role in the spiritual community. Korach aspires to create a society free from distinctions, borders and categories. We are all divine, and hence we are all one.»

[Apologies to John Lennon's lyrics from "Imagine" ]

Imagine. Imagine there was no Moses, no Aron, no Sanctuary, no Kohanites, Levites or Israelites, and no religious authorities too. It's easy if you try. And the Jews would live as one.»

Korach and John Lennon :: TheYeshiva.net
http://theyeshiva.net/Article/View/132/Korach-and-John-Lennon


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Also see a related post
For more background -

NishmaBlog: P. Korach Ki Chol Ho'eidah
http://nishmablog.blogspot.com/2011/06/p-korach-ki-chol-hoeidah.html
and below (there are comments at Nishmablog, though)
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Comment:

To be fair, John Lennon - unlike Korach - was apparently dreaming of a Utopian Society, somewhat analogous to our own Messianic Age, when no Yetzer Hara would prevail. Even we Torah Jews could imagine anarchy in that kind of society, when we are to become more "angel-like" but not in our current reality.

Shalom,
RRW

Parsha: Korach, "The Motivation of Torah"

This week's parsha is Korach. Why does one follow Torah, observe mitzvot, identify with an Orthodox and/or Jewish lifestyle? There are many possibilities.

This Dvar Torah, The Motivation of Torah, which we have selected from Nishma's Online Library, will present some thoughts and offer itself as a starting point for this discussion.

Shalom,
RBH

Mussar: P. Korach - the Symbol behind the Drash

Rashi quotes a Midrash or Aggadah about how Korach belittled Mosheh Rabbenu using

1 the Tallit shekulo T'echeilet
And
2 the room filled with Sifrei Torah


Korah makes Moshe's reasoning seem silly to require one more thread of T'cheilet for the Tallit - And to require 2 more Parshiyot for the room already filled with Sifrei Torah

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While the story reads fine as is - many may notice the underlying symbolism and others may tend to overlook it.

The point of Korach's rebellion was madua titnas'u on K'hal Hashem? Meaning he advocated anarchy in order to dispose of the leadership whom he grew to resent due to the appointment of Elizaphan ben Uziel as per Hazal

Thus, the M'zuzah and the P'til T'cheilet are symbolic that EVEN a fully holy garment or room STILL needs a special symbolic "leader". And so, too, a K'hal Hashem - no matter how holy - needed a specific "p'til t'cheileit" or a "m'zuzah" anyway, in this case Moshe and Aharon.

This "chap" is not originally mine, but it is imho the key to reading between the lines of this Midrash for a further tremendous psychological insight of WHY Korach davqa picked these items to underscore his K'tatah.

Shalom,
RRW

Saturday, 13 June 2020

Parsha: Shelach, "Meraglim - the Parsha and Haftarah"

"On the other hand, whom did he pick? The successful merageil from last time around - Kaleiv ,  and a known zealot for Hashem - Pinchas.".
- Micha Berger, esteemed moderator of Avodah

True, this is a Midrashic approach.

Here is an alternative from Rabbi Wm. Cohen, the local Orthodox Rabbi when I was growing up. He darshens it thusly:
The meraglim in the parshah were bigshots. They were public figures who went "spying" with a lot of fanfare, and probably packed their egos too! Yehoshua learned this lesson. Regardless of the spies' names, they were sent privately. Their anonymity may have meant that they indeed traveled without their egos.
Beqitzur: This haftara represents both the tiqqun and the lesson learned.

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The kushiya: why did Moshe send out public figures anyway?

The Hint: What verb(s) describes Moshe's agents?
  • In Shelach?
  • In Huqqat?
  • In Devarim?
Shalom,

RRW