Shabbat-B'Shabbato – Parshat Teruma
No 1510: 1 Adar I 5774 (1 February 2014)
AS SHABBAT APPROACHES
The Tabernacle of Moshe and the Tabernacle of Aharon - by Rabbi Oury Cherki,
Machon Meir, Rabbi of Beit Yehuda Congregation, Jerusalem
The Torah of Moshe, which appears in the Torah portion of Teruma (where
Aharon is not mentioned), is geared towards a person who is righteous, one
who is controlled by the intellect. There is no fear that such a person will
commit a sin, but he or she needs instructions on how to get closer to G-d.
The Torah of Aharon, on the other hand, which appears in the Torah portion
of Tetzaveh (where Moshe is not mentioned), assumes that man might commit a
sin and that even a sinner is in need of guidance in order to prevent him
from developing a desire to sin and to help him to mend his ways.
The Tabernacle of Moshe, which appears in Teruma, does not contain any of
the implements which are necessary for atonement – the Kohanim, the garments
they wore, the Incense Altar and the Basin. The Tabernacle of Aharon, which
is described in Tetzaveh, operates on the imagination: "And you shall make
the holy garments for your brother Aharon, for glory and beauty" [Shemot
28:2]. And these garments impact the soul.
The Tabernacle of Moshe was built supported by contributions from the
people, without any need for a direct command. However, the money for the
Tabernacle of Aharon was raised in response to a direct command. According
to Moshe's Torah, mankind is inherently good, and there is no doubt that the
people will want to contribute. Aharon's Torah assumes that mankind is weak,
and a command is necessary to make sure that all the necessary items will be
donated.
If the only concept of the Torah to be taught would have been the spiritual
model of the Torah of Aharon, we might have thought that sin is unavoidable,
and that it is impossible to imagine life without sin. Sin would have become
the basis for serving G-d, as is the case in Christianity. And that is why
the model of the Tabernacle of Moshe is brought first, telling us that it is
possible for the intellect to take control, and that it is possible to
worship G-d properly without involving the concept of sin.
The proper pedagogical path is to teach that a man is born with the
capability of serving G-d without sin, but that if he or she does sin, the
situation can be fixed.
In order to bring a sinner closer to G-d, the Torah of Aharon teaches us to
descend to the depths of the sin in an attempt to raise it up. This is the
path that Aharon followed with respect to the Golden Calf. In general we act
according to the Torah of Moshe, but a command by a prophet can temporarily
suspend a command and allow us to diverge from it, and this is also part of
Moshe's Torah.
However, today there is no longer any prophesy. Malachi, the last prophet,
ends his book with, "Remember the Torah of my servant Moshe, which I
commanded all of Yisrael at Chorev – the laws and the decrees." [3:22].
Thus, he makes it clear that in an era when prophecy has been temporarily
suspended the Torah of Moshe must be observed and not the Torah of Aharon.
Who then will act to bring the sinners closer to G-d? The prophet tells us,
"Behold, I will send Eliyahu the Prophet to you before the arrival of the
great and awesome day" [3:23]. Prophecy will return before the day of final
judgment and all the hearts will move closer together. The sinners will be
given an opportunity to mend their ways based on the Torah of Aharon, so
that they will then be able to stand up for judgment.
Now, in the era of redemption, we have once again begun to return to the
Torah of Aharon through the teachings of Rav Avraham Yitzchak Kook. He
writes: "Behold, I can see the light of Eliyahu rising up." The Torah of the
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time of redemption shows how to "bring back the hearts of the fathers to the
sons and the hearts of the sons to the fathers" [Malachi 3:24].
Rabbi Cherki is the head of Brit Olam – Noahide World Center, Jerusalem
POINT OF VIEW
A Government Commission to Investigate Bankruptcy of the "Tycoons" - by Zevulun
Orlev
Financial Accounting in the Tabernacle
The Torah goes into great detail about the gathering of the resources for
construction of the Tabernacle and also about the accounting procedures and
the financial supervision. The money was collected in three stages. "Our
sages have taught us that three different contributions are described here.
One is the contribution of a beka (half a shekel) per person from which the
sockets were made... And one was the contribution for the Altar, one beka
per person put into collection boxes, and one was the contribution for the
Tabernacle itself, for which every person decided the amount on his own."
[Rashi, Shemot 25:2]. Every contribution has its own characteristics and
goals, but what they all had in common was that they were contributions
collected from everybody in the nation. This is emphasized in this week's
Torah portion. "From every man whose heart leads him to contribute shall you
take my contribution" [Shemot 25:2]. This also appears in the portion of
Vayakhel. "And they came, every man whose heart led him and everybody whose
spirit moved him, they brought the contributions of G-d for the labor of the
Tent of Meeting... Every generous person gave... All the utensils of gold
and every man who lifted up a gift of gold for G-d." [35:21-22].
The word "kol" – every – appears quite often in these passages. Everybody
contributed, nobody avoided their obligation. "Rabbi Abba Bar Chama said, It
is impossible to understand the character of the people. They were asked to
contribute for the Golden Calf and they did, they were asked to contribute
for the Tabernacle and they did" [Yerushalmi Shekalim 1:1]. In the end, the
drive for contributions succeeded far beyond its goals: "And they told Moshe
– the nation is bringing more than what is needed for the labors" [36:5].
The Torah also describes in detail how the money was supervised, including
that the contributors received a full and transparent account of how the
donations were used. "This is the accounting of the Tabernacle of Testimony
... The contributed gold was nine hundred and twenty bars, and seven hundred
and thirty shekels, in holy shekels." [Chapter 38]. Supervision succeeded in
this huge financial project. Nobody became wealthy, nobody was bankrupt, no
"debt arrangement" was made (which in reality means that all investors lose
large sums of money), and no large-scale debt reduction schemes were needed.
Handling Public Funds
Today financial transactions with publicly-owned money are handled very
differently. We have recently heard of many prominent cases where wealthy
interests ("tycoons" such as IDB Holdings, Zim, Partner, and others) which
made huge profits from public money were not able to pay their debts and the
loans that they received from banks and financial institutions. They were
given billions of Shekels without proper guarantees. The ones who are paying
the price for these massive failures are all the citizens of this country,
whose money was deposited in banks and financial institutions. We all lost
large sums of money because of the failures of the tycoons and the other
institutions.
Is there anybody in the country who can be held responsible for this
situation? Who will guarantee that this will not happen again? We see that
we cannot depend on the financial journalists, who did not see the problems,
who did not investigate, who did not warn us. Aren't there any public
officials whose job it is to regulate financial transactions and prevent
such huge losses in public funds?
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The answer is that such authorities exist: the Bank of Israel, the Israel
Securities Authority, the Capital Markets Insurance and Savings Division of
the Finance Ministry, and the Stock Exchange. All of these bodies are
required by law to regulate those who have possession of and manage our
funds. There is a clear chain of authority, and in terms of the law there is
no vacuum. There are no loopholes in the law!
A Call for a Government Investigating Commission
In the time of the Stock Market crisis in the 1980's, which caused great
financial losses to many people in Israel, the Knesset established a
governmental investigation commission, which in the end led to severe
punishments for the heads of banks, who misused public funds. Now too there
is a need to appoint an investigation commission, which can be established
either by the government or by the Knesset. Legal precedence and experience
show that only such a commission has the legal authority and practical,
organizational, and professional ability to make recommendations that will
have the power to change the situation, to prevent the same thing from being
repeated, and to recommend full punishment for those who are responsible.
A government commission is independent, is appointed by the President of the
Supreme Court, and is led by a judge (usually from the Supreme Court) who is
joined by two to four professionals who have national prominence in their
fields. The law gives the commission many legal powers, such as the
authority to force witnesses to testify, subpoena documents, investigate
those suspected of wrongdoing, and the right to accuse guilty parties. It
receives a special budget to establish a professional and independent staff
and to prepare necessary documents. The conclusions and recommendations of
such an investigating commission have great public weight, almost as much as
making new laws.
All the other legal frameworks for investigating public issues, such as a
parliamentary investigating committee, a government investigating committee,
a committee appointed by the Knesset Committee or a subcommittee, do not
have legal authority, are not independent, do not have the trust of the
public, and would not have the professional knowledge and practical and
organizational ability that will be needed for such a complex and weighty
task.
This subject is not political or related to specific parties. Politicians do
not have the tools, the legal authority, or the public trust of a government
commission. The politicians have the obligation to use their authority to
establish a commission for this important subject. The tycoons have no
reason to object, since the recommendations of the commission might well
help them avoid similar situations in the future.
Voters from every party have lost money, and therefore everybody should
support this call to appoint a commission. Those who do not do so are
refusing to take on their proper role of representing their voters. Any
minister or MK who interferes with or objects to this plan will in effect be
a partner in a great public fraud.
LET YOUR WELLSPRINGS BURST FORTH
A Shabbat with the Rebbe - by Rabbi Moshe Shilat, Director of "The Torah of Chabad
for Yeshiva Students"
Twenty-four years ago, on Shabbat of the Torah portion of Teruma, I had the
privilege of being with the Rebbe of Lubavitch. I was a young boy, 14 years
old, a high school student who managed to fulfill a dream and make a trip to
see the Rebbe.
Shabbat afternoon the Rebbe held a "hisva'adus" – a gathering of all his
disciples. He entered the Beit Midrash at exactly 1:30 and recited the
Kiddush. He had finished the morning prayers a short while before, and
meanwhile he had been busy in his room with his studies. Nobody even raised
the concept of resting Shabbat afternoon, not in the presence of the Rebbe
and not among all those who gathered together to be with him. In his later
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years, the Rebbe would meet with the huge crowd that gathered there for the
entire afternoon, until the time of Mincha.
That Shabbat the Rebbe spoke about the Torah portions starting with Teruma
and up to Vayikra. After the tremendous revelation of the giving of the
Torah, the Holy One, Blessed be He, gives the power in Teruma and Tetzaveh
to make the Tabernacle from material in the physical world, which is the
goal of the Torah. In Ki Tissa the physical reality becomes completely
spiritual, when the coin of half a Shekel made of fire appears. In Vayakhel
Bnei Yisrael observe the commands of the previous portions, and the action
is the main element. In Pekudai the construction of the Tabernacle is
completed, and the Shechina comes to rest in it. The revelation is so strong
that "Moshe couldn't go into the Tent of Meeting" [Shemot 40:35], but in
Vayikra Moshe does enter the Tabernacle. The revelation of G-d is absorbed
by Moshe, the leader of Yisrael, and he transfers it over to the rest of the
people. This is the epitome of all the events. The rest of the book of
Vayikra involves the laws of the sacrifices, which serve as the vehicle
through which the Holy One, Blessed be He, continues to be revealed in the
Tabernacle.
After the description of the overview of the Torah portions, the Rebbe moved
on to talk about our yearning for the rebuilding of the Temple and about the
daily service performed by every Jew.
* * * * * *
I did not understand the talk while it was being given, since the Rebbe
spoke in Yiddish, a language which I did not know at the time. But at the
end of Shabbat a summary in Hebrew of the talk was distributed. On Sunday
the entire speech was available, with the comment, "not proofread." During
the week, a third edition appeared, which had been edited by the Rebbe.
However, in addition to the talk itself there was a spiritual atmosphere
which was so strong that even a young boy like me could feel it penetrate
deep into my bones. Every now and then the Rebbe would pause, and the crowd
would start to sing. The Rebbe was very active during this time, he was
completely involved with the crowd. He encouraged the singing with his
hands. He nodded to people who raised a glass of wine in his direction, row
by row, each person in his turn. Everybody who was there can vividly
remember the remarkable phenomenon – the Rebbe went through the entire
crowd, making eye contact with each and every one, saying to him, "Lechaim
Ve'lebracha" – life and a blessing.
The thing I remember most about that hisva'adus was the Rebbe's relationship
to a special group of guests that stood near him. They were hippies, with
long hair, earrings, and nose rings, wearing outlandish clothing. They
looked at the Rebbe, and clearly they did not really understand what they
were doing in the midst of a sea of people all dressed in black. But that
was only until the melodies began. One of them kept the rhythm perfectly,
and he sang in English: "How long must we wait? We want Mashiach now, we
don't want to wait!" The group began to jump and dance, and for five whole
minutes the Rebbe was involved with them and with nobody else. He waved his
hands towards them, and they responded with their bodies... they screamed in
their excitement, feeling no less at home than the messengers and the
elderly people who were crowded into the Beit Midrash. And the Rebbe felt
the same way about them.
Through the years, every time I remember those exhilarating moments, I feel
that they strongly illustrate the personality of the Rebbe. He believed in
them, and they believed in him. He did not relate to them as guests who had
to be brought closer, but rather as close sons of his with whom he wanted to
dance. The difference in possible attitudes is tremendous, and they felt it
too. I am confident that they greatly enhanced their link to the Holy One,
Blessed be He, after that meeting with the Rebbe.
THE PLACE OF THE WORLD
The Ben Hinom Valley - by Rabbi Yitzchak Levy, Yeshivat Har Etzion
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"Gai Ben Hinom" is a deep valley to the west of ancient Jerusalem. The
riverbed starts out in the neighborhood of Rechavia, continues on to
Independence Park and the basin of Mamila and then the Sultan's Pool. It
continues to the area of the Cinematek and then goes east where it joins the
Kidron River, south of the City of David.
The valley was the boundary between the heritages of Yehuda and Binyamin.
When Jerusalem expanded in the time of the First Temple, the Ben Hinom
Valley became the southern and western borders of the city. At the end of
the era of the First Temple the Valley was used as a burial site, like other
riverbeds which surround the city. In the time of Achaz, Menasheh, and
Yehoyakim, this was the place where the people of Jerusalem burned their
sons as sacrifices.
It can be assumed that in Gai Ben Hinom, which was outside the city limits,
there were manufacturing plants, in line with the rabbinical decree that
"kilns should not be made there (in Jerusalem)," to prevent pollution.
The Name of the Valley
It is possible that the area was named for a Canaanite whose name was Hinom.
In one place in the Tanach its name is given as one word, "Geihinom." This
corresponds to the statement of the sages - that one of the entrances to
"Gehenna" – hell - is in Jerusalem.
It is interesting to note that the names of the rivers which surround
Jerusalem are all connected to dark matters - the Kidron River, Gai Ben
Hinom, and the Refa'im Valley - while the sages identify Mount Moriah as the
site of the Garden of Eden. Thus, Jerusalem is on middle ground – the Garden
of Eden is at its center, and it is surrounded by Gehenna.
The sages see in the name of the Valley a hint of the cries of the babies in
the wake of the worship of the "Molech," the sacrifice of children that took
place at the site: "The voices of the babies would moan ('noheim') because
of the force of the flames. In addition: They would stand and moan, saying,
You will benefit from this, it will be pleasant for you. And that is why it
is called Ben Hinom."
The Characteristics of the Site
The position of the riverbed made it possible to make use of the banks in
ways that would have been impossible within the city. Making pottery, burial
sites, and the rituals of the Molech could all take place together in the
same area, and this established its character as a place of ritual impurity
of the dead and of idol worship.
The choice of the site as the main place for worship of the Molech left a
lasting impression. This contemptible action combines the three sins which
the Jews were commanded to refuse to commit even when threatened by death –
idol worship, murder, and illicit sex. The sexual aspect comes up in the way
Abarbanel analyzes the ritual of the Molech – when a person sacrifices his
children, he is desecrating the sanctity that is represented in sexual
relations by in effect bringing children into the world for no reason at
all. Thus he has spilled his seed in vain.
In the time of Yehoyakim, the Prophet Yirmiyahu is commanded to buy a new
pottery bottle and shatter it before the people in Gai Ben Hinom, which is
at "the entrance to the Gate of Pottery" [19:2]. The prophecy is that in
this way G-d will shatter the people and the city. And just as pottery
cannot be fixed, "It will never be cured again," so there is no hope ever
again for a city where the children are murdered in sacrifices to Molech.
This harsh prophecy was declared in Gai Ben Hinom, the horrible site where
the worship took place.
Yimiyahu's symbolic act indicates that the worship at this site is the
direct cause of the coming destruction. There is no way to fix the act of
sacrificing the children to Molech in Gai Ben Hinom, there is no path of
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repentance that can grant a reprieve of the punishment that the people
brought on themselves by their actions.
Yirmiyahu prophesizes about the future of the Valley, that all of the
inhabitants will fall victim to their enemies there, and that their bodies
will serve as food for the birds in the heaven and the beasts on the earth,
as is noted in the passages of rebuke in the Torah.
Rabbi Tukechinski explains the great difference between burial and the
burning of a body. Burial can be thought of as something related to
"planting" – the chemicals in the body return to the earth and bring back
its life. But burning the body, as in the ritual of the Molech, interferes
with this possibility of continued existence. Thus, Yirmiyahu's prophecy
that the bodies of the people of Jerusalem will be used as food for the
birds and the animals is an act of retribution, "measure for measure." Just
as the people interfered with the natural process by killing the children
and burning their bodies, so they will also not be buried, and they will not
have any continued existence.
The prophecy describes Yirmiyahu's swift transfer from Gai Ben Hinom to the
Temple, from the Gehenna to the Garden of Eden. The sanctity of Jerusalem
with the Temple at its center has special significance in terms of the
boundaries of the city, which are related to Gehenna. This reminds us of how
physically close the two places are but on the other hand how important it
is to follow the path of G-d and perform righteous and just acts in the
city, so that it will continue to exist.
FROM THE TREASURY OF CHASSIDIC STORIES
Picking up the Hay - by Zev Kitzis, Kibbutz Hadati Yeshiva and Bar Ilan University
In the book "Sichot Chaim" (Warsaw, 5674), which was edited a hundred years
ago by Shlomo Zalman Breitshtein and a young rabbi named Yehuda Ashliyak
(who later became famous as Rabbi Yehuda Leib Ashlag, the author of the
"Sulam"), there is a story about the heroism of the "Holy Jew" of Peshischa.
The "Holy Jew" (Hayehudi Hakadosh) – which is the name given to Rabbi Yaacov
Yitzchak from Peshischa, a disciple of the Seer of Lublin – was indeed a
hero. Many of the stories about him involve heroism and strength, giving
examples of tremendous physical and mental powers. His adoption of the
strong desire to serve G-d, his great power of yearning and his stubborn
dedication to constant joy were prominent features of his personality and of
the Torah that he taught. He often quoted the verse, "It is good for a man
to carry a burden in his youth" [Eicha 3:27]. Rabbi Mendel of Kotzk, who was
a young student in his Beit Midrash, said that what the Holy Jew would say
to praise him, "Mendel wants," became the moving force in his life. The
Rebbe of Kotzk explained later in his life, "Then I did not yet want, but
from that time on I learned to want very much."
The Yehudi Hakadosh said that he learned his way of serving G-d from a smith
who would rise early and make a very loud noise banging on his anvil. The
smith's great physical strength hitting on the anvil and the power of his
will and dedication, to rise so early every day for his labor, became the
path of worshipping G-d in the Peshischa court. The people served G-d with
modesty, heroism, and labor!
After this brief introduction to the character of the Yehudi Hakadosh from
Peshischa, let us look at a story that appears in Sichot Chaim:
* * * * * *
One time the Yehudi Hakadosh went walking in a field with his disciples, and
they met a Gentile whose wagon of hay ("shachat" in Hebrew) had overturned.
The non-Jew yelled at the Yehdudi and his students that they should help him
turn the wagon over again and load the hay back on. They went to help him
with the hay, but they did not have the strength for the heavy work. The
Gentile became angry with them and said, in Polish, "Mezayish, Alei
Nachtsish! - You can do it, but you don't want to!" When the Yehudi heard
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this, he said to his disciples: "Did you hear what he said? He said that we
can even lift up the 'heh' in the Holy Name! But we don't want to do it
strongly enough..."
* * * * * *
To understand the end of the story it is necessary to know a bit of Yiddish,
where the word "hay" is used. The demand by the Gentile to help him pick up
his hay is interpreted by the Yehudi as a call to "lift up" the letter "heh"
in the alphabet, which is used as a symbol for the name of G-d and for the
Holy Presence, the Shechina.
Let us look in more detail at this remarkable interpretation. No two things
could be farther apart in meaning than the farmer's hay and the letter "heh"
in G-d's name. Hay is not only the ultimate symbol of materialism, it is
also the coarsest type of food. The Hebrew word is "shachat," which appears
many times in the Torah. "Shachat" refers to hell, a deep pit which is the
place of punishment and destruction. It is the place where evil people are
sent, "Be'er Shachat," while righteous and pious people are "rescued from
descending into the shachat." This threatening concept of "shachat" in the
above story is also a symbol of materialism, appearing as the food of the
animal belonging to the peasant, lying low on the ground, next to the
overturned wagon.
The letter heh, on the other hand, is a symbol of spirituality and holiness.
Its light sound, open and full of breath, symbolizes in an almost natural
way – as it does in Kabbalah and Chassidut – the presence of G-d and the
Shechina. The very act of translating "shachat" into the letter "heh" lifts
up the conversation, and a physical disaster is looked at in an exalted way.
That is perhaps why the Yehudi and his students did not pick up the hay, but
they did "lift up some sparks" when they recognized some deep meaning and
holiness even in the scolding by the Gentile farmer, delivered in Polish.
However, something about the familiar phrase, "You can do it but you don't
want to!" bothers me. Perhaps this is because we are used to hearing it from
the mouths of teachers and parents, in different variations and in many
languages (even Polish...). Whenever it is said, or ears almost close
automatically to the sound. But specifically in our story – is there a hint
that after being scolded the students were able to succeed in their effort
and did manage to pick up the wagon and the hay?
And this idea points out the big difference between the grating phrase,
which is characteristic of an inefficient educational technique, and the
correct and deep process which appears in the story. Here the phrase is not
only uttered by the farmer, it echoes in the hearts of all those who hear it
and try to understand it in depth, and learn a personal lesson about mending
something that is wrong. The scolding by the farmer – like the mundane
complaint by a teacher – will not have any effect or provide any benefit if
it doesn't reach a soul that is searching for a way to improve. From this
point of view, the phrase "you can do it" is only effective when it is said
in the first person, singular or plural: "I can do it... We can do it."
And as a direct result of this reasoning: the very effort of labor – what is
meant by the phrase, "you can do it" – can lead to abject disappointment and
a vain attempt to use brute force. But if the phrase, "You can do it," is
accompanied by new understanding, revelation, or enlightenment – something
of the letter "heh" which has not been visible to us before – then and only
then does the possibility of redemption become clear, and we once again
gather together with all of our energy. Only then will the overturned hay in
our souls be transformed into the spark of hope.
HALACHA FROM THE SOURCE
by The Center for Teaching and Halacha, Directed by Rabbi Yosef Tzvi Rimon
(Today's responsa were written by Rabbi Daniel Fleishman)
When to Give a Name to a Daughter
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The Time to Give a Baby Girl a Name
Question: When is the best time to give a name to a newborn baby girl?
Answer: There is no strict halachic answer to this question, but there are
various customs. Some have written that it is best to give a name right
after the birth, without any delay. But the common practice is to give the
name during the Torah reading (although it is clear that being called to the
Torah is not a critical factor). In Responsa Tzitz Eliezer (18:54), the
author explains that hearing the Torah is a way of listening to the word of
G-d, while giving a name is related to a Holy Spirit that inspired the
father, as is written, "You will be called by a new name, which will be
declared by G-d" [Yeshayahu 62:2].
Which instance of Torah reading is to be preferred? In several places (for
example, Minchat Yitzchak 4:106), Bnei Yissasschar is quoted as saying that
since a person's name is his essence and giving a name "enhances the Jewish
sanctity of the child," the giving of the name should never be delayed. He
therefore recommends giving the name to a girl the very first time after the
birth that the Torah is read, even on a weekday. It seems that this is also
the opinion of Tzitz Eliezer (13:20).
However, it is written in Responsa Divrei Yatziv (appendix, 102), that since
the name is inspired by a Holy Spirit that reaches the father, he should
rise up to the highest spiritual level during the week, on Shabbat. This is
therefore the best time to give a name to a girl. "That is the highest level
day, the holy Shabbat is the day of the soul, and then the name which is
related to the root of the soul should be given." This is also brought by
Minchat Yitzchak, who also adds another reason. He writes that it is a good
idea to prepare a meal and a party when the name is given, and this is
easier to do on Shabbat than on a weekday. (See other customs that he brings
too.)
We can also suggest another reason to prefer giving the name on Shabbat.
Usually the Shabbat services are better attended than during the week, and
as is written, "The glory of the King is greatest in the midst of a large
group" [Mishlei 14:28]. Birth is a wonderful and miraculous process, where a
new soul enters the world. When the father is called to read the Torah and
declares the birth, he is announcing the miracle. The more people are in
attendance, the greater will be the praise to G-d for the miracle that took
place, and the more widely will He be recognized in the world.
The Blessing "Hatov V'Hameitiv" for the Birth of a Girl
Question: Is it proper to recite the blessing "Hatov V'Hameitiv" on the
occasion of the birth of a girl?
Answer: "For every event that makes his heart happy that comes from the good
of the world, a person is required to recite a blessing (of Shehechiyanu)...
And if he shares this good with someone else, he should recite the blessing
'Hatov V'Hameitiv'." [Shulchan Aruch Harav, Birchot Hanehenin 12:1]. Based
on this idea, the Talmud decreed (Berachot 59b) that Hatov V'Hameitiv should
be recited by the father of a new son, and this ruling appears in the
Shulchan Aruch (Orach Chaim 223:1). The Talmud and the Shulchan Aruch do not
directly mention the birth of a daughter, but Aruch Hashulchan (223:1)
derives from their language that for the birth of a girl neither Hatov nor
Shehechiyanu should be recited, because "this is not such a happy occasion."
The Mishna Berura disagrees (2; Shaar Tzion 3), and
blessing Hatov V'Hameitiv should not be recited but
said because of the joy of the birth of a daughter.
Eliezer understood. See also the Mishna Berura, who
he writes that the
Shehechiyanu should be
(This is how Tzitz
gives another reason.)
But if this is so, why shouldn't the blessing be Hatov V'Hameitiv? After
all, the birth of a daughter is clearly a joy shared by the father and the
mother. Biur Halacha explains (223) in the name of the Rashba (4:77) that
the two blessings are not recited for every pleasurable event but only in a
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case which provides a practical benefit (such as getting an inheritance or
buying a new fruit). The Rashba explains that the benefit of the birth of a
son is that he will take care of the parents when they grow old and that he
is considered as a continuation of the family. This might be interpreted to
mean that since this reasoning does not apply to a daughter no blessing
should be recited for her birth, and in fact this is the ruling accepted by
most of the rabbis. (The father should recite the Shehechiyanu since he
receives another benefit that is not relevant for his wife, observing the
mitzva "be fruitful and multiply" [Bereishit 1:28]. See Mishna Berura.)
In practice, it seems that at the very least the blessing Shehechiyanu
should be recited for the birth of a girl (as Biur Halacha rules), and that
those who prefer to recite "Hatov V'Hameitiv" have good reasons to do so:
First of all, as noted above, neither the Talmud nor the Shulchan Aruch
explicitly state that the blessings should not be recited. Second, in the
modern world there can be no doubt that daughters also help support their
parents in their old age (maybe even more than sons), and thus the parents
receive a tangible benefit from the birth. In addition, Rabbi Chaim Na'eh
(Ketzot Hashulchan 64, note 10) disagrees with the way Biur Halacha
understood the Rashba, and he feels that Shehechiyanu and Hatov should be
recited for all joys, and not only ones that brings a tangible benefit. It
may be that in the past people were less happy about the birth of a girl,
but today a new daughter is greeted with great joy, just as for the birth of
a boy. Since this is a shared joy, the proper blessing is Hatov V'Hameitiv.
It is true that in the case of a doubt in reciting a blessing one should be
stringent (and not recite the blessing), but the BACH writes that the
blessings Shehechiyanu and Hatov V'Hameitiv are exceptions to this rule
(Orach Chaim 29:2). Since they are recited "when a person feels happy in his
heart, he can recite them even though he is not absolutely sure that he has
an obligation. This is because it is not a violation of the prohibition of
taking G-d's name in vain if he is indeed happy to be alive at this moment."
Therefore, in a case where a person feels that he wants to thank G-d he can
take the doubts into account and recite a blessing of praise.
NATURE AND THE TORAH PORTION
On the Northern Side - by Dr. Moshe Raanan, Herzog College and the Jerusalem
College for Women
"And you shall put the Table outside of the Curtain, and put the Menorah
opposite the Table on the southern side of the Tabernacle, and put the Table
on the northern side" [Shemot 26:35].
Completely Dependent
The above verse plays a prominent role in a passage in the Talmud. While the
context appears at first glance to involve a mere technicality, we will see
at the end of this article that it has a deep meaning. "A north wind is good
for wheat until it has reached a third of its growth and bad for olives when
they are in the budding stage. A south wind is bad for wheat until it has
reached a third of its growth and good for olives when they are in the
budding stage. Rav Yosef or possibly Mar Zutra said: The following is a
symbol of this idea. The Table is in the north and the Menorah is in the
south." [Yoma 21b].
The Torah tells us that the people of Eretz Yisrael depend directly and
completely on rainfall, as opposed to the situation in the Land of Egypt.
"For the land you are coming to in order to take possession of it is not
like the Land of Egypt, which you have left, where you plant your seeds and
water at your feet like a vegetable garden... It will drink water from rain
coming from the heaven... It is a land which your G-d seeks. Your G-d's eyes
are always upon it, from the beginning of the year until the year's end."
[Devarim 11:10-12]. The passage from the Talmud shows, in as sharp a way as
possible, how dependent the inhabitants of Eretz Yisrael are on the will of
G-d, not only for rainfall but also for the subsequent wind patterns. It is
not sufficient just to have the rain fall at the right time, because success
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of the crop is due in large measure to the timing and the direction of the
wind.
Critical Timing
"North wind" is a name for winds that come from the northwest and the north,
bringing along with them clouds and rain. It is written, "A north wind will
bring rain" [Mishlei 25:23]. Rain helps wheat mainly in the early stages of
development, when it is still green. This is what is called in the Talmud,
"before it has reached a third of its growth." The green color shows that
the wheat is at a stage when it still absorbs the energy of the light and
manufactures carbohydrates through a process of photosynthesis, from the
water and the carbon dioxide in the atmosphere. A lack of sufficient water
or too much heat can interfere with the photosynthesis.
And that explains why a warm and dry "south wind" that comes in this season
from the south or the southeast will harm the green wheat plants which have
not yet reached their full size. A "south wind" might dry out the grain and
decrease the crop, similarly to what was said in Pharaoh's dream, which
describes "seven thin sheaves, scorched by the east wind" [Bereishit 41:6].
Once the wheat begins to ripen it needs a warm and dry period so that the
grains will dry out properly and will not rot in the granaries. We see the
effect of the danger that might be caused by rainfall at the time of the
harvest in the fright expressed by the people when Shmuel asked G-d to send
down rain in the harvest season: "Today is the time of the harvest, I will
cry out to G-d and He will make thunder and rain, and you shall know how bad
you have been... And the entire nation said to Shmuel, pray for your
servants to your G-d, and do not let us die..." [Shmuel I 12:17-19].
As opposed to the wheat, a "north wind" might damage olives during their
budding season. The olive buds, the grapes, and the (male) palm trees need
an extended period of warmth and dryness in order to open up and to spread
out their pollen grains. Rain that falls when these trees begin to bud will
cause shedding of many flowers so that the pollen will become wet and the
flowers will not develop properly. And plants which are fertilized by
insects are also harmed indirectly by rain, because the water interferes
with the action of the insects, especially bees.
A Sign and a Necessity
Noga Hareuveni proposed that the symbolic slogan "the Table is in the north
and the Menorah is in the south" is not simply a mnemonic reminder of which
wind is good for wheat and olives, but rather is the reason that these
vessels were placed where they were in the Tabernacle and in the Temple. The
fact that the Table with the "face bread" which symbolizes the wheat was in
the north serves as a source for prayer asking for the success of the wheat,
with the help of the "north wind." And the Menorah, which is lit with olive
oil, was placed in the south. The blessing of G-d can be seen in the correct
timing of the appearance of the wind, corresponding to the stages of
development of the produce. At an early stage, when the wheat is still
green, a "north wind" is an important factor, while later, when the olives
reach the budding stage, what is needed is a "south wind." In addition to
its importance in the budding process of the trees, it will also dry out the
wheat. This concept of praying for the proper winds as needed for
agriculture appears in the Midrash with respect to the ceremony of lifting
up the Omer.
"'And he shall lift up the Omer before G-d.' How did he lift it up? Rabbi
Chama Bar Ukvah says in the name of Rabbi Yossi Ben Rabbi Chanina, He moves
it back and forth, and he raises and lowers it. He moves it back and forth
in the name of the One to whom the whole world belongs... Rabbi Simon Ben
Rabbi Yehoshua says, he moves it back and forth in order to cancel bad
winds, he raises and lowers it in order to overcome bad dew." [Vayikra
Rabba, Vilna, Emor 28].
(For more information in Hebrew and pictures, and to correspond with the
author: see the Daf Yomi portal, daf-yomi.com, Yoma 21b, "Leharchiv".)
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STRAIGHT TALK
Death in the Family – by Rabbi Yoni Lavie, Manager, "Chaverim Makshivim" Website
The Angel of Death struck twice in the same week. Certainly, his visit is
never welcome, and human beings do everything they can to escape from him,
but it seems that the trail of death that he left behind him this time was
especially painful and cruel. Late Sunday night a powerful blast shook the
building at 65 Shabtai Hanegbi Street in Jerusalem. A gas leak brought about
terrible destruction that wiped out an entire family all at once – the
father, the mother, and their two-year-old child. We had not yet recovered
from this first tragedy when we heard about another family that was struck
by lethal poison, an ingredient in an insecticide that was distributed in
their home. The two youngest girls died within hours of each other after all
their vital life systems crashed, and at the time I write this article two
older siblings are hospitalized, in critical condition. In both cases, the
homes were visited by licensed and experienced professionals before the
disaster took place, but neither one was able to prevent what happened (or
might even have caused it by what he did).
The Roots of the Disaster
It would be unwise and unfair to rush to judge these cases, especially since
many details are still not published, and the police investigations are
still under way. However, the fact that two very serious events took place
in such a short time shows the need, as individuals and as a society, for us
to do a self-reckoning about several serious problems that exist in our
midst. Even if they were not the specific causes of the recent tragedies,
they definitely should be considered and fixed.
* "You can count on me" – When the sages declared that the nation of Yisrael
are "believers, children of believers," they clearly were not referring to
such misleading assumptions as, "everything will be fine... trust me...
something like this will never happen to me." Perhaps the cause is laziness,
perhaps it is miserliness, and perhaps a combination of the two – but the
tendency to do shoddy work, to use unwarranted shortcuts, and to rely on
having everything work out for the best on its own is a very dangerous
approach. Everything that we do has a price, and we cannot expect to receive
Grade A results when we pay for Grade D. The approach of "making do" works
sometimes, but at other times it can cause great harm. The sages warned us
what happens to a single pot belonging to two owners, and the tendency to
trust our fortunes to luck or on somebody else has led to many tragedies.
* "Don't take on any responsibility" – In Hebrew, this is literally called
the "small head." We stick with formal procedures, we observe written
protocols and mark every item with a checkmark, without ever opening our own
eyes and checking if there are any special circumstances and any unusual
ramifications to our actions. G-d gave us our intelligence in order to use
it, and even if after the fact we can rightly claim that we followed all the
procedures, this will not help any victims of our inactions.
* "Find a scapegoat" – It is not easy to cope with such disasters, and
immediately the question arises: What about me? What about my children? The
most "user-friendly" reply to such questions is very simple: accuse a
specific figure of being responsible, thus turning the entire issue into
something far away and not directly relevant for me. Quite often the "guard
at the entrance" will be the one sacrificed, and all the blame will be put
on him. The main thing is for me to be freed of the heavy responsibility to
change any part of my mundane routines.
* "It won't happen to me" – Psychologists maintain that this is a natural
defense mechanism, something which helps protect us from shocks and threats.
But in the end it becomes a type of armor which neutralizes the natural
caution which should protect us from danger. The cemeteries are full of
gravestones which could be inscribed with the inscription, "Here lies a
person who thought that it would never happen to him – well, it did."
Do Parents Poison their own Children?
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Let me end with a point for thought. The love of parents for their children
is one of the most powerful and wonderful things in the world. There is
almost nothing that a mother or a father would not do for their children.
For nine long months before a child bursts onto the world, the mother
carries him or her around in a dedicated fashion. From the baby's first cry
until the time comes to leave the nest some twenty years later, the parents
dedicate their lives to their child and give him or her everything. But I
have one question: Doesn't our culture and our society concentrate mainly on
the physical and only some of the spiritual needs, while we ignore some
spiritual elements? No normal parent will knowingly allow any poison into
the household. However, many fathers and mothers expose their children,
without intending to do so, to other poisonous elements – by not setting any
limits on contact with the world of media, which allows very young and
tender children to spend hours and hours in front of the screens and gives
them a large open window not only to all the good in the world but also to
what is corrupt and evil.
Master of the Universe: You have entrusted pure souls into our hands. Please
help us to protect and guard over them, to raise them and educate them with
love and joy, and let them live to a ripe old age.
For reactions, added material, and to join an e-mail list: milatova.org.il
THE HOLY IN THE SECULAR
Shabbat Shalom - by Roby Weintraub, author of the book "Hakodesh Shebachol"
I notice that in our Shabbat prayers, the word shin-bet-tav is sometimes
written with a dagesh - a dot in the letter bet - and sometimes without the
dot. For example, "Shavat vayinafash – He rested" – written without a dot.
However, "Let Bnei Yisrael observe the Shabbat" [Shemot 31:16] – with a dot.
When the word appears without a dot, the letter bet is softer and has less
emphasis put on it. Perhaps this is referring to a Jew who observes the
Shabbat but as a matter of routine. He refrains from the prohibited labors,
but there is nothing more to it. Perhaps the letter bet with a dot is a hint
of the internal value of Shabbat – "The internal point, which is the Holy
Shabbat" [Likutei Moharan, volume 2, 39].
One who understands the true meaning of Shabbat prepares himself properly
and rises up spiritually to greater heights than before. He exposes the
innermost point of Shabbat, as is written, 'to make the Shabbat' [Shemot
31:16] – written with a dot.
And that is why we greet our friends with the words, "Shabbat shalom" – with
a dagesh. We wish the others to have the privilege of a Shabbat with great
spiritual depth, one where it is possible to link up to G-d, whose name is
"Shalom" (see Midrash Rabba Vayikra 9:9).
Shabbat Shalom!
RIDDLE OF THE WEEK
by Yoav Shelosberg, Director of "Quiz and Experience"
Teruma
Two brothers, two sisters, five and fifty
What family is this?
Answers for Mishpatim: (What do all of the indicated things have in common?)
(1) An eternal symbol – a hole is made in the ear, transforming a slave into
an eternal slave.
(2) Sets a slave free – if a tooth or an eye is knocked out of the body of a
Gentile slave, he or she is automatically set free.
(3) In writing but not orally – In the verse, "Three times shall you
celebrate for me each year" [Shemot 23:14], the word for times – regalim –
is written the same as the word for feet – raglayim.
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(4) A replacement – "An eye for an eye... a tooth for a tooth... a foot..."
[21:24].
All of the above elements are bodily organs.
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SHABBAT-ZOMET is an extract from SHABBAT-B'SHABBATO, a weekly bulletin
distributed free of charge in hundreds of synagogues in Israel. It is
published by the Zomet Institute of Alon Shevut, Israel, under the auspices
of the National Religious Party.
Translated by: Moshe Goldberg
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