Oneg Pinchas

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North West London's Weekly Torah and Opinion Sheets

‫פרשת פינחס‬ ‫מברכין החודש‬

11 July ’15 ‫כ"ד תמוז תשע”ה‬ For Questions on Divrei Torah or articles, to receive this via email or for sponsorship opportunities please email mc@markittech.com Now in Yerushalayim, Antwerp, Baltimore, Bet Shemesh, Borehamwood, Cyprus, Edgware, Elstree, Gibraltar, Hale, Holland, Ilford, Johannesburg, London, Los Angeles, Manchester, Miami, New York, Petach Tikva, Philadelphia, South Tottenham, Radlett, Toronto, Vienna, Zurich

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‫פ' פינחס‬ '‫ ב' ג‬- '‫ ירמי א' א‬:‫הפטרה‬ '‫ פרק א‬:‫פרקי אבות‬

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What Appears Unjust May Be Our Salvation

R' Barry Kagan

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Imagine you are a rising star in your chosen sport, you have been selected to play in all the top youth teams and you have been training every day for most of your life with the same group of talented youngsters. You have been through a rigorous regime, honing your skills and fitness and planning the perfect strategies.

Your group has risen through the ranks and you are about to embark on a promising career as a multimillion pound star. Your future is guaranteed. Nothing could go wrong.

But then, you wake up one morning and read the morning press: your training partners have all been selected for the next step up, they’ve all been selected to represent their country at international level, whereas you have been overlooked.

You have not been chosen with the others after it seemed a mere formality.

Imagine the feeling of pain; imagine the feeling of disappointment, anguish and heartache. It could have been; it should have been! Why not me? I am so good; I am as good as anyone else! Why not me? The thoughts would resound in your head over and over again. You would be faced with the same pain every morning when you wake up. You would be faced with the same pain every time you see your previous team mates perform when you have been sidelined.

When the kehunah was introduced to Klal Yisrael, Hashem appointed Aharon, his sons and any other future grandsons as Kohanim (Kach es Aharon v’es banav ito, (Vayikra 8:2)). However, Pinchas, the son of Elazar had already been born so he was not anointed. According to the Maharal he was too young to be anointed.

He was from exactly the same family, but was not appointed as a Kohen. Imagine his pain, imagine his anguish! He might think: “Am I worse than anybody else?

My father is a Kohen, my uncle is a Kohen, all my cousins will be Kohanim, why not me?” Every morning he would be faced with the same reality, the same missed opportunity. He may be excused for feeling hard done by and overlooked.

Yet, when it came to standing up for the glory of Hashem, he zealously stepped forward and avenged the honour of Hashem: “Haeshiv es chamosi mei al Bnei

PARSHAH

‫מוצש’’ק‬

Yisrael b’kanoy es kinosi” – “he turned My wrath away from the Bnei Yisrael, in that he was zealous for My sake.” For this act of killing Kozbi and Zimri he was rewarded with the “bris kehunas olom” and “brisi Shalom,” eternal priesthood and a covenant of peace. Not only was Pinchas recompensed by becoming a Kohen, but the Ibn Ezra says that the line of the Kohanim Gedolim would originate from him. Indeed, according to the Yalkut Shimoni, he will be the one to usher in the ultimate geulah as Eliyahu Hanavi. He ended up receiving a much greater reward than he would have received had he been included at the outset.

We never know what the future may yield. When we view events as isolated and disconnected, then events in our life can appear burdensome. The whole picture does not make sense and we wonder why things have not worked out the way we desired. But then, the very negative itself transpires to be the source of positivity, growth and success. It is easy to recognize this in hindsight, but as Rav Mattisyahu Salomon says, we need to recognize this in foresight.

Rabbi Zev Leff gives an analogy of a person in shul hearing the chazzan say Ashrei. However, he leaves early and only hears the chazzan say the beginning of the passuk: “shomer Hashem es kol ohavav v’es kol hareshaim …” he misses the last word of the passuk and thinks, “that’s not fair, Hashem protects all the ones He loves and the wicked!” If he arrives late he only hears the end of the passuk: “… es kol ohavav v’es kol hareshaim yashmid” and he thinks, “that’s not fair, Hashem destroys the ones He loves together with the wicked.” Of course, had he been in shul to hear the whole passuk, he would make sense of the entire verse. He would have been able to put the comma in the correct place: “shomer Hashem es kol ohavav, v’es kol hareshaim yashmid!” Everything is coordinated from Above and everything fits into an ultimate plan.

By definition, we enter this world in the middle of “davening” – we all arrive after the beginning and we all leave before it ends. We cannot envisage the whole picture. We need to have the awareness that all events are directed towards our good and the perfection of the world. The account of Pinchas teaches us to keep perspective, to maintain a broader view and recognize that everything transpires for our ultimate good.

So the next time we see ourselves as having been overlooked, despite our skills and talents, let us remember that what appears unjust at first, might turn out to be our salvation. Even if we are not initially picked for the team, we may yet end up being the captain.

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1. How many miracles happened to Pinchas when he went to kill Zimri and Kozbi and what were they?

Dr Charles Landau

Jewish historian and Dentist. He has lectured and given shiurim around Britain, America, German, Poland and Italy. He is a Jewish Tour leader, having led groups to Germany, including Berlin, Italy and Poland

2

HISTORY

Polish Jewry [part 3]

The Deluge and The Mashiach 1648-9 Mid-17th century Poland was seen as the Goldene Medinah and was perceived as so special, that many had visions that the coming of the Mashiach was imminent and he would first come to Poland. All the turmoil in the world at that time was seen as ‘chevlei mashiach’, the birthpangs of the Messiah - suffering on the way to his coming. All around the Jewish world it had been predicted, based on the Zohar, and foretold by the Shelah HaKadosh and others, that in the year 5408, equivalent to the year 1648, the Mashiach would come.

“In this (Ha’zos = 1648) year of Jubilee ye shall return every man unto his possession” Many saw only the glory of the Jewish position, but the Maharshal offered an insight into the Jewish situation and warned: “The Jews in this time must not prosper too well in order to avoid becoming too proud, nor must they suffer too much punishment or they will vanish.”

As the 17th century unfolded it was blighted by the unfolding of anti-Jewish attacks as well as epidemics, famine, pillaging and raids and then in 1648-49 (Years of Ta”ch v’Ta”t) the Cossacks rebelled and Eastern Europe imploded. Bogdan Chmielnicki, the Ukrainian hero, attacked Polish nobility, clergy and, as Shavuos commenced, Jews as well.

The attacks were noted for their unspeakable cruelty, exterminating Poles and Jews alike.

“We are ashamed to write down all that the Cossacks and Tatars did unto the Jews, lest we disgrace the species Man who is created in the image of God” Jews died and this period, The Deluge, was seen as the third greatest Jewish tragedy after the destruction of the two Temples.

It is considered that up to 20% of Polish Jewry was murdered, between 30,000 and 100,000 people. Rabbi Nathan Nata Hanover in his Yeven Metzulah (The Abyss of Despair): “Many communities beyond the Dnieper and close to the battlefield, such as Pereyaslaw, Baryszowka, Piratyn, Boryspole, Lublin, Lachowce and their neighbours, who were unable to escape, perished al kiddush Hashem.”

Other Jews were sold into slavery or forcibly converted whilst many fled to Prussia, Amsterdam, Hamburg, Silesia and other places.

These horrific years were a watershed in Jewish history.

Public mourning took on new meaning, but no new fast day was to be instituted. In Megillas Efah (Scroll of Terror) by Rabbi Shabbesai Katz there is an account of the Cossack massacre and the resulting fast day: “Therefore I have ordained for myself and for the coming generations of my descendants a day of fasting, sorrow, mourning and lamentation on the 20th day of the month of Sivan…because on this day has been the beginning of persecution and pain…for the persecution of 4931 (1171 - Blood Libel in Blois) was on the same day.”

Rabbi Yom Tov Lipman Heller (the Tosafos Yom Tov) lived in Krakow during The Deluge. He played a major role in the responses of the Jewish communities to the massacres. He was responsible for instigating the fast day, the freeing of agunos where husbands could not be found, writing selichos for the day and for stating there should be no new kinos. He was also credited with having popularised a Mi-she-berach tefillah as a special blessing for those who refrained from talking during tefillah, but also as a reaction to the massacres of 1648-9. Some people stated that the massacres were a divine punishment for talking during prayer!

Tefillos were instituted and expanded in recognition of the enormous tragedy that befell Polish Jewry. Private and communal mourning came together. Yizkor was sharply associated with Jewish suffering and had been recited, from the time of the Crusades in Germany, only on Yom Kippur. Gradually the custom of Yizkor spread eastward and into Poland. By the end of the 17th century Polish Jewry supplemented it with a prayer to remember the victims of 1648. They then extended its recital beyond Yom Kippur to the last day of the Shalosh Regalim, where it has remained ever since.

The Va’ad Arba Aratzos was financially crippled following the Chmielnicki massacres as war, disorder and anarchy gripped Poland which resulted in a flood of poor, homeless and refugee Jews.

Rabbinic influence declined. There was a loss of faith. Many with messianic fervour ‘believed’ in Shabbatai Zvi. The diary of Gluckel of Hameln showed the hope and despair of misguided messianism.

Out of the desperate straits of Polish Jewry would be born Chasidism.

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2. When else during the year do we read from Parshas Pinchas?

AVI & ALISON

Rabbi Doniel Grunewald

3

‫קהלה קדושה‬ ‫חברת‬ ‫בני ישראל‬

Federation of Synagogues In this week’s sedra (Bamidbar 27:23), we find that Hashem told Moshe Rabbeinu to give the first semicha to Yehoshua. As the Rambam (Hilchos Sanhedrin 4:1-2) explains, this was then passed on from generation to generation, making an unbroken chain from Moshe at Har Sinai himself.

This continued undisturbed till the time of the Romans, who, determined to eradicate semicha, outlawed it, decreeing harsh punishments not only for those granting semicha, but also for those receiving it, and for any city in which it was done.

The Gemoro (Sanhedrin 14a) relates that R’ Yehuda Ben Bovo, one of the great chachomim (sages) of the time, was equally determined that the semicha should continue. To this end, he carefully placed himself and some choice talmidim in a ‘no-man’s land’ between two cities, and gave semicha to five disciples.

Unfortunately, the Romans discovered them and, whilst the talmidim escaped, R’ Yehuda Ben Bovo was savagely murdered by the Romans.

Despite this heroic effort, the semicha lapsed some time later.

Many centuries later, however, R’ Yaakov BeiRav, Rebbe of R’ Yosef Karo, attempted to revive it. This was based on the opinion of the Rambam that, if all the chachomim of Eretz Yisrael agree that a certain individual great sage is worthy of semicha, they may collectively confer it upon him.

Since, however, others did not accept this chiddush (novel approach) of the Rambam, this too did not last.

Nevertheless, it became, and obviously still is, customary, for Rabbonim in every generation to confer upon young potential Rabbonim what is called ‘Heter Horo’ah’ and is colloquially referred to as semicha. Heter Horo’ah is permission to pasken, from one’s Rebbe.

Reflecting upon this brief historical summary, there are a couple of points which need to be understood.

Firstly, why did R’ Yehuda Ben Bovo consider semicha so crucial? The Gemoro seems to imply that semicha is essential because without it, a Dayan cannot impose financial penalties which the Torah legislates, such as the ‘tashlumei keffel’ (double payment) to be made by a thief, which goes beyond simply redressing the loss suffered by a victim.

Of course, this is important, but is it really something one ought to give one’s life for?

It would seem that we must understand this as follows: Those who had semicha (known as ‘semuchim’, or ‘somuch’ in the singular) were certified to be – and therefore able to function as – the authentic, primary bearers of the Torah tradition in every generation. Now, the Torah has legislated an extensive judicial

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system, but in order to ensure it is properly regulated, it could only be fully implemented with the involvement of those fully authorised to act as Hashem’s representatives – whom the Torah, in Parshas Mishpotim, refers to as Elohim! To qualify for this, the true semicha was an essential requirement.

Without semicha, therefore, the Jewish people are lacking in their role of carrying Torah and Torah living through the generations. In a practical sense, this would almost mean that some of the Torah had ‘fallen away’. This, R’ Yehuda Ben Bovo was saying to his talmidim, was something worth dying for.

With this appreciation of the significance of semicha, we may be able to clarify a second difficulty. Why, according to the Rambam, should it be possible to reinstate the semicha once the chain has been broken, simply through mutual agreement of the Chachmei Eretz Yisrael?

Perhaps the Rambam’s logic is as follows: It is true that, with the lapse of the true semicha, no single individual can be a ‘Bearer of Torah’ in the way that Semuchim were. But this does not mean that this Torah is no longer present, as it were, in our world. There is a promise, given to us by Hashem Himself, that Torah will never be forgotten from the people of Yisrael. Though the Torah of the Somuch is not present in any single individual, it must therefore still be present, at least in fragmented form, in the Chachmei Yisrael in each generation. Hence, acting collectively, they can bring the semicha back to life.

Finally, we need to try to apply these insights to our own time.

As a tzibbur (community) we have lost a certain degree of respect for our Torah leaders. But without respect a leader cannot be a true leader, and Jewish life weakens.

What is the root of the problem? Some say that the layman must appreciate the Rabbonim more, and others challenge the Rabbonim to earn the tzibbur’s love and respect. This creates a certain stalemate and the situation seems intractable.

So what’s the answer? Part of it may lie in a gemoro in Sanhedrin 11 which tells us an important concept; that the stature of the leaders depends on the worthiness of the generation as a whole.

We have a principle of ‘yeridas hadoros’, meaning that we become of diminishing stature, and hence of Torah scholarship as well, as the years go by. It is therefore inevitable that our leaders cannot match the legendary leaders of yesteryear. We might then wonder: can our Torah leaders be what we need them to be?

But as we consider this, we are at once reminded of the concept of semicha, and of the assurance that Torah will always remain with the Jewish people. It may be somehow fragmented, and it may not be the original, pristine semicha of the past. But if we, as a tzibbur, take responsibility to find the Rabbonim for the present and for the future and empower them with our trust and support, we will create the semicha of the future.

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3. The mitzvah of yerushah, inheritance, is in Parshas Pinchas. It states that all the inheritance goes to the sons and a double portion to the firstborn son. How can people nowadays apportion their inheritance differently from this?

Headed by Rabbi Yehoshua Frickers

This week: R' Samuel Bennet

Kollel Halocho Berura is an evening Chaburah of Baale Battim in Golders Green, learning ‫ הלכה‬from the ‫ מקורות‬to ‫למעשה‬. We are ‫ בס”ד‬currently finishing ‫הל’ בשר וחלב‬ and thank Oneg Shabbos for this opportunity to share what we are learning with you.

4

HALACHAH KASHRUS

‫כולל הלכה ברורה‬

Rennet – Is it allowed or not?

INTRODUCTION Rennet is an ingredient used in the manufacture of cheese. There are a number of issues that arise with its use. We will attempt to provide an overview of some of the issues and possible solutions.

BACKGROUND Cheese was traditionally produced by introducing rennet, a complex of enzymes extracted from the fourth stomach of a calf, into milk.

The enzymes react with the milk in order to split the milk into curds and whey. The curds are used to produce cheese.

The process of producing rennet involves first drying out the stomach and then either inserting pieces into the milk in order to trigger the curdling, or soaking the now dried-out stomach in a solvent for a prolonged period of time in order to create a ‘rennet solution’. It is that ‘rennet solution’ that is then added to milk. This latter method is the most prevalent.

There are a number of vegetable and microbial rennets available on the market and many cheese makers use these. However upmarket/traditional cheese makers (such as Gran Padano) still use real rennet derived from the stomach of a calf.

KOSHER RENNET

Rabbi Akiva Eiger5 paskens that when these two heterim come together, i.e. when using dried kosher rennet that is batel b’shishim, it is mutar l’chat’chilah.

The Chasam Sofer6 states that this heter is only valid when the rennet has not been soaked for a prolonged period7, whereas if it is soaked in a solution the heter of it being dried like wood falls away as it becomes moist again.

The Chazon Ish 8 argues and applies the psak of Rabbi Akiva Eiger in this case too.

Conclusion When using kosher rennet where typically there is bitul it would be allowed.

NON-KOSHER RENNET Problem - Neveilos The Shulchan Aruch mentions another problem. He says that if one utilises rennet from an improperly slaughtered animal (neveilah) it will not be batel. This is based on the principle that something assur which is used as a maamid, i.e. to create consistency/texture, is never batel. This is in contrast to basar b’chalav which is batel because by definition the issur of basar b’chalav is creating a new taste.9 Solution

Problem – A forbidden combination?

The most obvious issue is the mixing of milk and meat which creates a forbidden fusion of basar b’chalav as rennet is a meaty product and milk is a dairy product. Although it may not be assur min haTorah as it is not a cooking process it would be assur d’Rabbanan.

Consequently, when using rennet sourced from a non-kosher animal the only reason to be matir is the aforementioned Rema on the basis of it being dried out.

Solution

The Nodeh Beyehudah10 however paskens that this heter of drying out would only apply to basar b’chalav11. So according to him non-kosher rennet cannot be used.

The Shulchan Aruch1 states that if one makes cheese using rennet from a kosher animal, if one can discern a taste of meat, it is assur. If not, then the rennet is batel and it is mutar.

Other poskim, however, do hold that this heter of drying out applies more broadly and includes other issurim. The Achiezer12in fact includes this sevara as a basis to be matir gelatine derived from the bones of non-kosher animals.

The general rule in bitul is that if the permitted food has at least 60 times the volume of the issur, then one may assume that there is no taste.

Conclusion

Since only a small amount of rennet is used, it would appear at this point that if one is using kosher rennet with kosher milk then according to the Shulchan Aruch it is acceptable.

The heter to use rennet sourced from non-kosher animals is only based on the heter of drying out. Therefore, considering that one cannot apply the additional heter of bitul, and in accordance with the Shach mentioned above, l’chat’chilah one should avoid utilising this heter.

Problem – L’chat’chilah or B’di’eved?

Having said that, it seemingly should only be allowed b’di’eved but may not be produced l’chat’chilah because of the rule that one may not utilise bitul l’chat’chilah. It is only a solution after the event of a problematic mixture occurring.2 Solution However, the Rama3 suggests a further reason as to why rennet is mutar.

He says that if the stomach is dried out to the extent that it has no moisture or taste, it is like a piece of wood and consequently cannot create basar b’chalav.

The Shach4 though says that although this is acceptable, this too is not l’chat’chilah.

1 Y”D 87:11 2 Y”D 99 3 Y”D 87:10 4 87:33

If one were to produce rennet from a kosher source there seems to be a number of heterim for this and therefore it would seem to be acceptable to produce cheese in this way.

Practically speaking, there is no kosher rennet available on the market.

This is due to the low volume of kosher veal consumption rendering it not commercially viable. There are, however, a number of vegetable and microbial rennets available on the market which are generally utilised by kosher cheese makers.

5 Tshuvah 207 6 Quoted in Pische Teshuvah 87:21 Pri Megadim S”D 33 7 24 hours.

8 Y”D 15:4 9 Derech bishul...forbidden fusion is only via cooking which mixes the tastes.

10 Quoted in P”T above.

11 Based on reasoning above that BB”C requires taste, derech bishul...

12 3:33

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??? QUIZ TIME Answers can be found on page 11

4. What unusual letter do we find in Parshas Pinchas and why?

Rabbi Shimshon Silkin

Rabbi of Beis Yisroel Borehamwood & Chazon UK

5

Jealousy is something we can neither live with nor without. On the one hand it rots the bones (Mishlei 14:30) but on the other hand Chazal tell us it sustains life: “without jealousy the world could not stand” (Midrash Shochar Tov 37:1). Jealousy is an undoubtedly destructive character trait that leads to Biblical prohibitions of coveting, but remarkably Hashem himself is referred to as “Kel kano” (Shemos 20:5), a jealous and vengeful G-d!

The opening passage of this week’s parshah can help shed light on the nature of jealousy and when it can play a positive role in life. Pinchas is lauded for avenging Hashem’s dignity and is thus awarded a medal of peace for his efforts. Famously, having witnessed a scene of heinous and blasphemous behaviour in the midst of the camp, Pinchas instinctively grabbed his spear and took it upon himself to put an end to it. This act of courage is actually referred to as one of jealousy. We can understand on Whose behalf Pinchas was jealous, but not of whom? And why is an act of vengeance or zeal called jealousy?

The Ramban in Parshas Yisro (ibid.) points out that the arousal of Hashem’s jealousy is only ever in the context of idolatry (Shemos 20:3). Quoting the Rambam in Moreh Nevuchim, he explains that the act of avodah zarah (idolatry) is a form of adultery because it involves a rejection of a sacred covenant and a lack of fidelity to that relationship. Whereas all other behaviours have a negative impact on the relationship, infidelity questions the very integrity upon which the relationship is built. It is this that makes it more personal than anything else as it drives at the heart of the bond. And jealousy is the most personal of all human traits as the passuk says in Mishlei “ur’kav atzamos kinah”, the rot of the very bones – the etzem, the self – is jealousy. Nothing runs deeper. For this reason, when a person does not have a vested interest in the matter at hand he feels no jealousy (as described by the Ibn Ezra in Shemos) which does not necessarily apply to the other middos such as anger or chutzpah or falsehood. Similarly, it is a spirit of jealousy in particular that inspires a husband to confirm his wife’s loyalty as the passuk describing his suspicion gives it a term of “vekinei”. This is because, as Adam proclaimed, a man’s wife is his self – etzem me’atzamai, the very “bone of my bones”. In the words of Chazal: ishto ke’gufo, “his wife is he” (literally - his wife is like his body). There is no one closer than SPONSORED

his wife and any challenge to the integrity of their relationship is thus described as the most close and personal of characteristics: jealousy.

In the case of Pinchas, his jealousy was the result of his total submission to his relationship with Hashem – his very blood burned with indignation at the desecration of Hashem’s name.

The Gemara (Sanhedrin 62a) describes how Moshe Rabbenu told Pinchas that he had obviously received a note from Hashem Himself (krayna de’Igroso) and that he should act upon its message. Not because that’s what halachah dictated at that time – on the contrary, the Gemara (ibid.) insists that Pinchas could have been killed as a rodef (murderous pursuer) for what he did – but because his “etzem”, every fibre of his being was completely bound up in the Will of Hashem. For this reason we are told that “Pinchas is Eliyahu” (Yalkut Shimoni) because in a similar vein Eliyahu burned for Hashem – every cell in his body was concerned for nothing but the sanctification of Hashem’s name – in fact his name is comprised of Hashem’s Name – he existed for one purpose and stopped at nothing to prove the point. Some commentaries explain his unique death – swept up body and soul in a whirlwind – as an indication of his complete acquiescence to Hashem’s command; his body had no other mind of its own, he was one with his singular purpose. Certainly, Eliyahu is the Malach HaBris, the agent protecting the relationship between Klal Yisrael and their G-d, the one who declared “Kanoi kineisi laHashem”, I have acted jealously for the same of Hashem the G-d of Hosts because Bnei Yisrael have forsaken His covenant” (Melochim I 19:10).

These righteous and honourable personalities defined what it means to be a “kanoi” or a zealot: somebody who acts jealously in order to protect and sanctify Hashem and his Torah. Such people are men of the covenant – Eliyahu, the Malach HaBris and his forbear Pinchas who received the bris shalom. Less virtuous are those who may believe they are exercising “kano’in pogin bo”, (zealots taking the law into their own hands) but are in fact doing the exact opposite resulting in a total desecration of Hashem’s name in the process. Only someone whose sole motivation is the glorification of Hashem’s honour and the fulfilment of His desire can dare avenge His glory in such drastic fashion.

The result of Pinchas’ actions was “vateozar hamageifah”, the bloodshed ceased. It is our tefillah that the reckless behaviour of selfish zealots does not have the opposite effect. Rather let us merit the arrival of the Malach HaBris speedily in our day who will put an end to our despair and usher in a new bris shalom, a covenant of peace.

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5. After this episode with Kozbi, the Jews were told they could persecute Midyan. Why were they not allowed to also persecute Moav?

PARSHAH

Taking the Law into your Own Hands

Rabbi Avi Wiesenfeld

Rosh Kollel, Yerushalayim and Rav at Kav Halachah Beis Horaah

6

Food…Food…and More Food…But What About the Brachah? [Part 3] Back to SUSHI..

Let’s go through some of the examples we started with a few weeks ago….

BURGER IN A MEZONOS ROLL Have you ever gone to a buffet reception and been served one of these? Now you can eat them ‘guilt free’ with the confidence that you actually know what brachah to recite!

Since both layers (roll and meat) are important and are not actually mixed, two brachos are required. (One must verify with a rabbinic authority that the roll is mezonos and not hamotzi, and ensure that he does not eat until full, necessitating a brachah of hamotzi on the mezonos roll.1)

CEREAL & MILK •

•

Milk added to a bowl of cereal does not require a shehakol, since it is exempted by the brachah on the cereal. This is true even if one is thirsty and actually wants the milk (even after finishing all of the cereal).2 The reason is that the main purpose of the milk is to make the cereal soft and easier to eat, and thus the milk is secondary. Even if a lot of milk is left after finishing the cereal, it still does not require a brachah.3 However, if one adds extra milk (more than the cereal requires), since he will be drinking that milk and enjoying it, he must recite a brachah on the milk before he drinks it, even though the rest of the milk that he consumed together with the cereal was exempted by the brachah he made on the cereal.4

STEAK/CHICKEN/TUNA SALAD I remember discussing this at length with HaRav Ezriel Auerbach, shlita, who, at first didn’t really understand the concept of going to a restaurant. “Why can’t you just eat at home?” he asked me! Having discussed at length the concept of going out to eat, we were stuck on this question, because on one hand, the majority of the ingredients are vegetables thus requiring a ha’adamah, but on the other hand, one isn’t paying good money for some leaves, and the main ‘dish’ is the meat or chicken, so which food wins in this case?

We came out with the following…

• A meat or chicken salad consisting mainly of big slices of meat, with the salad there merely to add colour, flavour, or moisture to the meat – a brachah is required on the meat, even if there is a lot of salad.

• If the mixture consists mainly of salad and there are some substantial chunks or pieces of meat in it, since each type is important two brachos should be made.5

.'‫עי' סי' קסח סעי' ו וז‬ .‫אג"מ או"ח ח"ד סי' מג‬ .‫כך אמר לי הגר"ע אוירבאך שליט"א‬ .‫אג"מ או"ח ח"ד סי' מג‬ ‫ ובס' שערי הברכה‬.‫ ובאור לציון פרק יד סעי' כט‬.‫כך שמעתי מהגר"ע אוירבאך שליט"א והגרפ"א פאלק שליט"א‬ .‫פרק טו הע' כב‬ .‫ שו"ת באר משה ח"ה סי' סא‬,78 '‫ הגר"י קמנצקי והגרח"פ שיינברג זצ"ל הובא בס' ותן ברכה עמ‬,‫אג"מ‬ .‫שו"ת חשב האפוד ח"ג סי' עב‬ .‫הגרש"ז זצ"ל הובא בס' שערי ברכה עמ' שדמ‬

1 2 3 4 5 6 7 8

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3. The bread coating is added to give the schnitzel a crunch (or to change the texture).9 4. The bread coating is merely like a shell to the main food.10 The same applies to vegetarian schnitzels. Since the inside is normally the main food and the coating is there simply to enhance it, the brachah is made only on the filling and not on the coating.

However, there is an opinion that since the two things are cooked together, even if they are not actually mixed, mezonos always prevails.11

THICK LAYER: Nevertheless, if the coating around the schnitzel is extra thick, many poskim are of the opinion that the brachah will be only mezonos, since the mezonos is also there to give its own taste.12

SUSHI Funny as this may sound but a number of years ago I was invited to give some shiurim for a certain very orthodox community, and one of the shiurim I gave was on the halachos of brachos, and I mentioned sushi. Looking around I could see some bewildered faces, and realized that my audience had absolutely no idea what I was referring to! Anyway, Rav Ezriel Auerbach, shlita, once told me that after his first trip to the States, his most common question was: “What brachah should I recite on sushi?”!

The brachah on sushi always depends on the majority ingredient.13 Consequently, if the majority is rice, only a mezonos is required. If the majority is vegetables, only a ha’adamah is required, etc.

However, when there is an almost equal amount of fish inside in ratio to the vegetables and rice, three separate brachos are required.14 Sushi that has a thick mezonos coating and has been fried may require only a mezonos.

Rav Yisroel Salanter zt”l was once in Paris on a hot, summer day, and became very thirsty. He went into a café, and asked for a glass of water.

A waiter graciously served him the water – and then asked for an entire franc in payment.

When Rav Yisroel Salanter later related this incident, he asked, “Why should ordinary water, which usually costs only a few centimes, cost a whole franc? The answer is I wasn’t paying only for the water; I was also paying for the ambiance. That café is located in an expensive section of the city and is decorated with luxurious furniture. A beautiful garden surrounds it. The water was served in a sparkling crystal glass. I was paying for all that.”

SCHNITZEL Most poskim rule that the brachah on breaded schnitzel is shehakol, not mezonos. They give a number of reasons for this ruling: 1. The bread coating is merely to give taste to the chicken.6 2. The bread coating is added to facilitate the frying,7 so that the chicken will not dry up.8

HALACHAH

The Weekly Halachic Conversation

“This should be a lesson for all of us,” he continued. “Whenever we are about to recite a brachah over food or drink, we should thank Hashem not only for the food or drink, but also for the air and for the wonderful ambiance of His creation, which we enjoy as we eat or drink that item.

We should thank Hashen for our bodies, which are perfect receptacles to receive the food or drink.”

May learning these halachos help us to make brachos more carefully, good Shabbos! .‫ שמעתי מהגרפ"א פאלק שליט"א‬9 ‫ וכן דעת הגרח"פ שיינברג זצ"ל הובא בס' ותן ברכה‬.‫ שו"ת שבה"ל ח"ד סי' קסא עפ"י המ"ב סי' רד ס"ק נא ע"ש‬10 .78 '‫עמ‬ .‫ וכן אמר לי הגר"ע אוירבאך שליט"א שכן היה נוהג למעשה‬.)78 '‫ הגרי"ש אלישיב זצ"ל (הובא בס' ותן ברכה עמ‬11 .‫ אג"מ והגרח"פ שיינברג זצ"ל הובא בס' ותן ברכה שם‬12 .‫ כך שמעתי מהגר"ע אוירבאך שליט"א‬13 .‫ כנלענ"ד‬14

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6. Why the need to count the Jews again after the deaths in the plague?

Rabbi Yona Ziskind Yesodei Hatorah School Antwerp, Coach and Counsellor

7

The story is told about a violinist who was busking at a metro station in Washington D.C. He played six Bach pieces for about 45 minutes. Ten minutes into his performance a child stopped to listen, but his mother pulled him away. Several children had similarly tried to stop, but every single parent dragged their child away.

By the time the man had finished playing, only seven people had actually stopped to listen while only 20 people donated money totalling $32. The violinist was Joshua Bell, a world-renowned musician. He was playing on a violin worth $3.5 million. Two days earlier he had a sellout concert in Boston for which the average ticket cost $100 and he played the same music. They heard, but they did not listen.

What if you had a problem and you needed to speak to someone about it. To whom would you go? What qualities would that person have? You might have a number of qualities on that list, but one of them would probably be, “A good listener.” We all need a listening ear at some stage and we often need to have one for others. As parents it is paramount that we listen to our children. Having a successful marriage requires one to listen to one’s spouse.

Many years back, I was having difficulty with one of my children and so I went to speak to a friend about it. My friend, a caring and insightful individual, first heard me out well. We had a short discussion and then he looked me in the eye and said, “You need to listen to your child.” At first I was a bit shocked. What, listen? I hear everything he says! But then we began to talk about real listening.

“You see,” he explained, “it’s not good enough just to hear him or her out. No, your child needs to feel that they were listened to, that they were really understood.”

It is not as easy as it sounds. "You’re not listening to me." "Yes, I am. I hear every word," is a classic example of not listening. Unless we sharpen our listening skills, we often listen just like those commuters listened to the violin at the metro station on their way to work. They heard, but they did not stop to listen (and boy, did they miss something!). We need to listen in a way that conveys the message: What you have to say is important, you have been heard and understood.

A great example of this can be found in Tanach in Sefer Melachim.

Shlomo HaMelech asked Hashem to grant him an understanding heart to be able to judge the nation righteously. The narrative then relates the famous story of the two women each one claiming the surviving baby was their own, followed by that famous verdict, “Bring a sword and cut the baby in half!” Let us take a closer look at the pesukim preceding the verdict. Passuk 22: The other woman said, “It is not so, my son is the live one, and your son is the dead one” but this one said, “It is not so! Your son is the dead one, and my son is the live one!” Passuk 23: The king said, “This one claims, ‘this is my son, who is alive, and your son is the dead one.’ And this one claims, ‘It is not so! Your son is the dead one, and my son is the live one.’”

As you noticed, the king simply repeated the claims of each woman. The Redak, in his commentary, brings down a gemara and

PSYCHOLOGY

Real Listening

halachah that a judge should repeat the claims of the litigants before deliberating. This, explains the Redak, is so that the litigants should hear that they were understood correctly. In modern day psychology this is called active listening. To listen in an active manner that sends a clear message to the speaker that he is important, that we seek to understand and validate him. We do this in many ways; by stopping what we’re doing and giving undivided attention, through eye contact and body language. Another, is what we see Shlomo Hamelech doing here; repeating what the speaker has said. It not only shows we’re listening, that we’re interested and understand what they said, but it also gives them a chance to clarify what they said in case we haven’t understood them correctly. True this is important in the case of a judge but it is just as true in our relationships.

Rabbi Elya Lopian, zt”l, spent many years in the city of Kelm learning, teaching and perfecting the ideals that Kelm stood foravodas hamiddos (perfecting one’s character). When Reb Elya would converse with someone, it would be in the Kelm style. He would never interrupt or cut short the other person. Before Reb Elya would respond, he would first ask, “Are you finished?” If the reply was affirmative, only then would Reb Elya begin his side of the dialogue. If not, he was ready to listen to more. That was the way in Kelm; not to interrupt when someone else was speaking, giving the other person his full chance to speak and express himself and willing to listen to what others have to say.

Let’s be honest, many of our ‘conversations’ involve two people speaking at the same time. And when we are quiet we are usually thinking what we are going to say next. We’re not really listening, we’re formulating our next response.

In today’s world with its technological distractions, just giving someone else full attention and eye contact is a battle. Yes, the cellphone! We’ve all had the experience of speaking with someone in person thinking we have his ears, when his cell-phone rings. He answers it, getting involved in a lengthy conversation, while we stand there wondering, “Why does the person calling have preference, wasn’t I here first?”

Do we use our time to form meaningful relationships with our spouse and our children? The only way it’s done is through conversation and really good listening. A few weeks back I was in a doctor’s waiting room. Opposite me was a father with his eight year old daughter. While she was fidgeting and staring at the walls and ceiling for over half an hour, he was fingering his smart-phone and didn’t utter a word to her the entire time. I’m sure he had important things to arrange, but what a wasted opportunity of private, quiet time with his child.

Although Rav Dessler writes that marriage is based on giving, there is a time to take. Take the time to listen, really listen to your spouse. One of the greatest gifts we can give to those around us is a listening ear. It is often nothing less than a mitzvah of chessed.

During this time of year when the sound of music is turned down, we can tune in to the sound of those around us and listen to them.

When we reflect on the Churban which came about through the lack of bein adam lachaveiro, now is the time to perform the chessed of real listening.

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7. Why is the fact that the Bnei Korach did not die only mentioned in Parshas Pinchas, and not with the main story in Parshas Korach?

Rabbi Sandor Milun JLE

8

A week into leading a tour of Israel, our

in any one character trait. The one trait he says we

group arrived in the holy city of Tzefat.

should be as extreme as possible with is – anger,

Tzefat is a mystical, almost magical town

which we should remove from our psyche as

where many of the greatest Kabbalists

completely as possible.

Pinchas is a lively character who seemingly acts

lived some 500 years ago.

Its air is clear and fresh, its views are majestic as though it is a town built on the top of a mountain peak. At one time in history, it in fact rivaled the Holy Jerusalem if not for out and out spiritual energy, then for the great sages who dwelled there, who were more numerous and scholarly than their Judean counterparts.

I remember reading an article about a certain group of Jews who decided to do a ceremony in the desert re-enacting the events that took place during the sin of the golden calf. They even

in quite an extreme manner when at the end of last week’s parshah, he spears both one of the princes of a tribe of Israel and his Midianite mistress (who was herself a princess) when he sees them behaving immorally in public. They had been warned and were in the presence of 10 people.

Hashem praises his actions!

We see that Hashem goes further and allows him and his family to join the Kohanim, allowing them to be instrumental in helping all Jews in their service of Hashem. Pinchas acted for Hashem!

recreated a big golden calf (gold-plated) and took

We are encouraged to act 100% for Hashem’s

it down to somewhere just outside of Eilat, and

sake, with 100% intention to honour and bring His

did their thing! They danced and chanted and

name into this world. We need to learn to temper

sang around the calf and then proceeded to get

our penchant for extremism as this is not the way

inebriated on different types of alcoholic and

to live our lives.

Pinchas brought us back into balance and

herbal concoctions!

From the heights of the angels coming to greet

harmony with Hashem. His act saved the Jewish

the holy sages in Jerusalem and Tzefat to the

people from much worse. So long as one acts

depths of the desert, where some of our slightly

100% for Hashem and not out of anger, frustration,

misguided brothers decided to worship idols- how

lack of love or contempt for others, then a person’s

high we can soar and how low we can go?

actions will be accepted by Hashem.

Such extremes can only exist within a people and

May we all strive to act in harmony with Hashem,

a land such as Israel. The Rambam, Maimonides,

to act lovingly towards our fellow Jews and to make

exhorts the Jewish people to do their best to follow

sure our actions are purely for Hashem’s sake and

the middle path, attempting not to be too extreme

not based on our own egotistical desires.

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PARSHAH

Balance and Harmony

Rabbi Zelig Pliskin 9

Aish HaTorah 1. Keep your mind on your main goal, which is to have a happy marriage. Say and do what will enable you and your spouse to have a happy marriage. Avoid the opposite. Everything else is commentary.

2. Keep asking yourselves, “What can we do to have a happy, loving atmosphere in our home?”

3. Focus on giving, rather than taking. Say and do as many things as possible to meet your spouse’s needs.

4. Keep doing and saying things that will give your spouse a sense of importance.

5. Frequently ask yourself, “What positive things can I say and do to put my (husband or wife) in a positive emotional state?”

6. Before speaking, clarify the outcome you want. The meaning of your communication is the response you actually get. If the first thing you say is not achieving your goal, change your approach. Remember that mutual respect and happiness is your real goal.

Do not needlessly argue. Silence is often the wisest choice. Constantly be mutually respectful.

7. Show appreciation and gratitude in as many ways as possible. Say something appreciative a few times a day.

8. Be a good listener. Understand your spouse from his or her point of view.

9. Be considerate of the feelings and needs of your spouse. Think of ways that you have lacked consideration and resolve to increase your level of consideration.

10. Instead of blaming and complaining, think of positive ways to motivate your spouse. If your first strategies are not effective, think of creative ways.

11. Give up unrealistic expectations. Do not expect your spouse to be perfect and do not make comparisons.

12. Do not cause pain with words. If your spouse speaks to you in ways that cause you pain, choose outcome wording, “Let’s speak to each other in ways that are mutually respectful.”

13. Be willing to compromise. Be willing to do something you would rather not do in return for similar behaviour from your spouse.

14. Write a list of ways that you have benefitted from being married to your spouse. Keep adding to the list and reread it frequently.

15. Write a list of your spouse’s positive patterns and qualities. Keep adding to the list and read it frequently.

16. Keep thinking about what you can do to bring out the best qualities of your spouse. Reinforce those qualities with words and action.

17. Focus on finding solutions to any problems that arise. Be solution oriented. Do not just blame and complain. Do not focus on who is more wrong. For a happy marriage, work together to find mutually acceptable solutions.

18. Remember your finest moments. What did you say and do when you felt best about each other? Increase them.

19. Look for positive activities you can do together.

20. Live in the present. What went wrong in the past is the past. You create the present and future with your thoughts, words, and actions right now. Choose them wisely. © Rabbi Zelig Pliskin [based on “Marriage” by Rabbi Z.Pliskin] SPONSORED

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THE ONEG YOMIM NOROIM EDITION

PHILOSOPHY

20 Key Ideas For a Happy Marriage

Rabbi Shimmy Miller Head of Sixth Form at Manchester Mesivta

FIGHTING FOR TRUTH The Nobel Peace Prize has been bestowed upon some highly dubious 'pacifists' over the years and perhaps none more so than the 'peace prize' awarded to the hero of this week's parshah, Pinchas. His unquestionably justified and necessary act necessitated the killing of two people in an act of lethal and brutal precision. So if Hashem were to award a commendation of some description, perhaps one for zeal or justice would be more appropriate. Why was a blessing of peace bestowed on him?

The answer lies in understanding the true definition of shalom, peace. The root of the word itself actually can connote completion and perfection which is where true peace is found. It is only when everyone is doing what they should be, each fulfilling their assigned role, and each person living within the constraints of our Torah, that we can truly say there is peace.

The corollary of this is that if this is not so, to bring about peace may sometimes involve ‘ruffling some feathers’ and taking the initiative to shake up the status quo, no matter what steps need to be taken to ensure the true perfection in the world. This is why Pinchas received the brachah of peace, because he truly sought it out, even though drastic measures had to be taken in this circumstance to ensure it. A person of Pinchas's calibre would never have sought to become embroiled in an initiative of this kind, but under those circumstances there was no other choice, in order to ensure true shalom amongst the people.

Fighting for truth can be the most certain path to peace and just letting oneself be trodden on in the name of harmony, may bring us far from it. This is true on a personal level, in the individual battles we fight, and of course on a national level, when sticking up for ourselves against the many who would see us downtrodden.

One must always stick up for what one believes in no matter how much pressure is coming from those around us to get into line and no matter how certain others may be that what you are doing may cause conflict. Of course any argument or dispute must be carefully evaluated to ensure it is entirely necessary, but once one has determined that it is, it is the only true route to the everlasting peace we so desire.

THE TRUE REALITY AND CONSEQUENCES The act of Pinchas when he thrust his spear through the two sinners is lauded in the Torah and led to his elevation to the priesthood. And yet to us perhaps it was an act of a fanatic.

Yes, they were engaged in a terrible sin and yes they should have known better, but surely there could have been a more subtle approach.

Wouldn't a kiruv seminar be the first course of action or at the very least a friendly arm around the shoulder?

I think the answer lies in our perception of what is the true reality of our existence. We see the physical world as the real world and our Judaism and spirituality as one aspect of this world, and perhaps not the most relevant and tangible element. Pinchas understood that the spiritual world is the true reality and that damage caused to it is far greater than any damage that can be caused to the physical world. If we were to see someone trying to destroy ourselves or others would we not do whatever it took to stop them? The lesson is to try to fully appreciate the true reality and consequences of our negative and positive actions.

Dose of Halachah

Rabbi Chaim Cohen

Rabbi of Netzach Yisrael and teaches at King David High School THROWING SWEETS AT A CHASSAN

SEEING THE SEA

Question: If we’re not allowed to throw food, then how can we throw sweets at a chassan at his aufruf?

Question: I am going to visit Israel. Do I say a brachah upon seeing the Mediterranean Sea or the Dead Sea?

Answer: Rambam (Brachos 7:9) and the Shulchan Aruch (OC 171:1) write that one must treat food in a respectful manner. Rabbi Neuwirth (Shemiras Shabbos Kehilchasa 20:29) writes that this even applies to food that one isn’t allowed to eat, such as chametz on Pesach.

The Gemara (Brachos 50b) writes that as bread is more important than other food, one should never throw bread. Other food, however, may be thrown providing that it will not be ruined (Rambam, Brachos 7:9; Magen Avraham OC 171:1; Aruch Hashulchan OC 171:3; Mishna Berura 170:9).

Thus, the Magen Avraham (OC 167:38) writes that when one says hamotzi on behalf of others, he must pass the bread to them rather than throw it (See Mishna Berura 167:88).

The Gemara (ibid) writes that people used to throw nuts towards the chassan and kallah.

Nowadays, people typically throw sweets or small bags of food at a chassan when he has his aliyah on his Shabbos aufruf. While this almost universal custom has no real mekor, Sefer Taamei Haminhagim (940) explains the significance behind many of the foods that people throw. Additionally, it is not assur and adds to the excitement for many. The Kaf Hachaim (OC 171:26) and Mishna Berura (171:21) write that those who do so should not throw soft sweets that will be spoilt.

The poskim (Magen Avraham OC 171:1; Aruch Hashulchan OC 171:5) write that one who sees food on the floor must pick it up. Additionally, one must ensure that one does so to enhance the simchah and one isn’t mevazeh the kedushah of the shul.

Answer: The Shulchan Aruch (OC 228:1) writes that upon seeing the ocean one recites the brachah “oseh maaseh bereishis.” When one sees the Mediterranean, one should recite “oseh hayam hagadol” instead.

The Mishna Berura (228:2) however, writes that many acharonim disagree and write that one only says oseh hayam hagadol upon seeing the Atlantic Ocean.

To fulfil both views, one could say oseh maaseh bereishis and then add the words sheasah es hayam hagadol (Minchas Yitzchak 1:110; Halichos Shlomo 23:29).

While Rabbi Benzion Abba Shaul (Ohr Letzion 2:14:40n) writes that one should say oseh maaseh bereishis upon seeing the Dead Sea, Rabbi Shlomo Zalman Auerbach (Halichos Shlomo 23:n43) and Rabbi Shmuel Wosner (Shevet Halevi 9:47) held that one does not recite a brachah as it was not created during the Six Days of Creation (Rashi, Bereishis 14:3).

Rabbi Moshe Sternbuch (Teshuvos Vehanhagos 3:76:1) writes that if one is driving past the sea, one should ideally stop and get out of the car so that one can stand up properly to recite the brachah.

HALACHAH

10

PARSHAH

Milller’s Musings

Rabbi Boruch M. Boudilovsky

Rabbi of Borehamwood and Elstree Synagogue

11

Of the eight garments exclusively worn by the Kohen Gadol (the high Priest), two were particularly unique. One was the tzitz (the headplate) which was an ornament as opposed to a garment1, and the other was the choshen hamishpat (the breastplate of judgment) which was the most prestigious of the garments2.

The tzitz was worn on the forehead of the Kohen Gadol, near the mind. Made of pure gold on which the words “Holy to Hashem” were engraved, the tzitz functioned as an appeasement for rituals which were performed in a state of impurity.

The choshen was worn over the heart “and they shall be on Aharon’s heart” (Exodus 28:30). It enclosed the urim and the tumim, a slip with the explicit name of Hashem on it. Our parshah details the function of the urim.

“Before Elazar the Kohen [or any successor of this position] shall he stand, who shall inquire for him of the judgment of the urim before Hashem; at his word shall they go out and at his word shall they come in, he and all the children of Israel with him, and the entire assembly”. (Bamidbar 27: 21) The choshen, empowered by the urim and the tumim conveyed guidance to critical questions that affected the entire nation, such as whether to embark on war or not.

In a moving eulogy for the sage Rabbi Chaim Ozer Grodzinski, zt”l, Rav Soloveitchik, zt”l, allegorically contrasts

QUIZ TIME ANSWERS

1 Ba’al Haturim and Ibn Ezra 2 The garments are mentioned in the Torah in several different orders. In the verse in which the garments are organised according to prestige, the choshen is first. See Rav Leib Mintzberg, journal Torah VaDaas issue 101

IDEAS FOR ANSWERS

PARSHAH

The Ideal Model of Leadership

the tzitz with the choshen. The tzitz is worn over the mind, the choshen over the heart. The tzitz in its function to appease within the halachic category of impurity represents a role within the familiar halachic world3. The choshen, on the other hand, gave guidance on questions of values, leadership, politics, public policy and more. The tzitz was “Holy to Hashem” sacred and separated. The choshen, however was decorated with the names of the tribes of Israel.

These two sources of guidance, one on halachic questions and the other on public policy, were embodied in one person, the Kohen Gadol. The same person who decided questions that related to halachic observance, was also the same person who decided broad questions that affected the nation.

Rabbi Chaim Ozer Grodzinski, zt”l, was an outstanding talmid chacham who apart from determining halachah, was proactively involved and authoritative on every aspect of Jewish life. He refused to accept a growing trend of limiting the role of a talmid chacham to that of the tzitz, and delegating the function of the choshen to a leadership divorced from the tzitz. Rabbi Chaim Ozer Grodzinski’s leadership reclaimed the role of the choshen to the remit of the talmid chochom and combined both aspects of leadership to one united voice.

Rashi (Exodus 28:30) teaches that during the time of the Second Temple the choshen no longer enclosed the urim and the tumim. Sadly, in contemporary times, questions that critically affect our nation are directed to sources such as social media, public opinion, and more. In his eulogy of Rabbi Chaim Ozer Grodzinski, Rav Soloveitchik, zt”l, concluded by demanding that we continue to direct our national questions to a source that simultaneously embodies the tzitz and the choshen. This is the ideal model of leadership.

3

. -‫ ִריב ֵה ָמּה י ַ​ַע ְמדּו לְ ִמ ְש ָׁפּט ְב ִּמ ְש ָׁפ ַּטי י ְִש ְׁפ ֻּטהּו וְ ֶאת‬-‫ וְ ַעל‬.‫יֹוד ֻעם‬ ִ ‫ ָט ֵמא לְ ָטהֹור‬-‫ ַע ִמּי יֹורּו ֵבּין ק ֶֹדׁש לְ חֹל ֵּובין‬-‫וְ ֶאת‬ )‫כ"ד‬-‫ כ"ג‬:‫ּתֹותי י ְַק ֵדּׁשּו (יחזקאל מ"ד‬ ַ ‫ ַש ְׁב‬-‫ִשמֹרּו וְ ֶאת‬ ׁ ְ ‫מֹוע ַדי י‬ ֲ -‫ ֻחקֹ ַּתי ְבּכָ ל‬-‫ּתֹור ַֹתי וְ ֶאת‬

http://livingwithmitzvos.com/

1 The Gemara (Sanhedrin 82b) cites six miracles while the 5 Rashi (25:18) explains since Rus was to descend from Moav.

The Midrash says since Moav was acting in self-defense while Targum Yonason (Balak, 25:8) cites an additional six.

Midyan willingly entered the fray.

2 On all festivals the maftir is from Parshas Pinchas, as all the 6 Rashi (26:1) brings two explanations. Ibn Ezra says to know korban mussaf offerings are detailed in Parshas Pinchos. which people were left to allocate the land of Eretz Yisrael to.

3 The general idea of how halachic wills work is that instead The Alshich explains that it was to show all the Jews were of the inheritance being received after death, it is given as a meyuchasim, of good stock. Like when they left Mitzrayim present just before death. This enables parents to apportion they were counted to show that all the children were not born their inheritance as they wish. from adultery, so again when faced with the temptations of the 4 It is the letter Vav that is kitua, cut in the middle, found in the daughters of Moav and Midyan, the Jews are counted to show word "shalom" when describing how Pinchos was promised they were still meyuchasim. the kehunah forever. The Baal Haturim (25:12) offers several explanations as to what this symbolises. One is that this word 7 The Shach answers that this was for Moshe's honour. Since he had davened that all the wicked people should be killed, it is read without the vav and reads "sholaim" meaning perfect, is not fitting to mention the Bnei Korach as having survived. to teach that the work done by a Kohen with a blemish is invalid.

Instead it is mentioned elsewhere, in Parshas Pinchas.

(Gemara Kiddushin 66b).

Rabbi Garry Wayland Assistant Rabbi, Woodside Park Synagogue, teacher and educational consultant

12

We are now in the midst of the Three Weeks, in which our focus in our connection with Hashem is built upon reminding ourselves that we are ‘between the straits’ spiritually and physically, mourning for our national losses, especially our Holy Temple, and focussing on ‘tzipiah l’yeshuah’ – yearning for our Redemption. With this in mind, we will look at mitzvos and other issues revolving around the Beis Hamikdash, may it be rebuilt speedily in our days.

Rabbi Zvi Hirsch Kalischer (born in Lissa, then part of Germany, now Poland, 1795-1874), wrote a fascinating letter to Amshel Rothschild in 1836. As part of his belief that Mashiach would only come about through active, human efforts, he implored Rothschild, and later Moses Montefiore, to purchase land in Israel to allow Jewish settlement, and, ultimately, the rebuilding of the Temple. In his letter, he maintained that, “Redemption will begin through natural causes, through human actions, and through the will of the kings to bring together a few of the scattered of Israel to the Holy Land ... When a larger number of the remnants of Israel accumulate in the Holy Land and Jerusalem, and they repair the destroyed altar and offer a sacrifice as a savoury smell to God, then the Lord will be pleased to send the light of His countenance to descend upon His people .... For certainly when we appeal to God through a sacrifice, we become cleansed of all our sins, and God will once again be merciful to us and bring the complete redemption and eternal happiness.”1 In an attempt to promulgate his opinion that it is permissible to offer korbanos today, Rabbi Kalisher – himself a student of Rabbi Yaakov (of Lissa) Lorberbaum (best known for his commentaries on the Shulchan Aruch, Chavas Daas and Nesivos), and Rabbi Akiva Eiger - corresponded with many of the gedolim of his day, including Rabbi Akiva Eiger, the Chasam Sofer, Rabbi Binyamin Ettlinger (the Aruch l’Ner) and Maharitz Chayas.

Some evidence exists that korbanos were historically offered post-Churban. For example, Rabban Gamliel is recorded2 as asking his servant Tevi to roast the Korban Pesach; according to Rabbi Yaakov Emden, at least, this refers to Rabban Gamliel of 1 Seeking Zion, Jody Myers, p62 2 Pesachim 74a

Yavneh, who lived after the Churban. Rabbi Yehoshua reports3 he ‘heard that one can sacrifice even if there is no Beis Hamikdash’.

However, the weight of halachic consensus is that many obstacles prevent sacrifices today, excluding any obvious political problems. These include issues such as: •

Sanctity of the Temple Mount – Rambam and Raavad4 famously dispute whether the Temple Mount retains its sanctity, and, in consequence, whether sacrifices may be offered there. Rabbi Akiva Eiger notes that is impossible for us today to rule on such a dispute between two giants of halachah in the absence of any tradition. 5

•

Impurity (tumah) – in the absence of the ashes of the parah adumah, we are unable to properly purify ourselves today to the requisite level in order to offer sacrifices.

Whilst there is a principle that ‘tumah hutra b’tzibbur’, that sacrifices may be offered if the majority of the community is impure, this principle is limited to the actual act of sacrifice, and not to entering the Temple Mount, acts of preparation and others.

•

The lineage of Kohanim – the Shulchan Aruch6 says that we do not give challah to Kohanim today, because they do not have a guaranteed tradition of their lineage; a lack of such tradition would also prevent them assisting in and offering korbanos.

•

Clothes of Kohanim – the Kohanim are required to wear specific clothes, including those made with threads of argaman, techeilis and tolas shani. We are lacking a definitive tradition about these threads and dyes, and, in absence of the appropriate vestments, Kohanim would be unable to serve.

The overwhelming position was that the problems raised were insurmountable, and will need to be resolved with through the actions of nevi’im and a renewed Sanhedrin in the times of Mashiach. Rabbi Kalischer’s attempts to renew sacrifice in his day were ultimately unsuccessful, although his vision of taking active steps to resettle the Land is part of the worldview of many of those who associate with Religious Zionism. Whatever stance one takes on this issue, we see clearly the desire of all the gedolim involved in this dispute, who yearned for the times of Mashiach and the Beis Hamikdash.

3 Megillah 10a 4 E.g. see MT Beit Habachira 6.15 5 Quoted in Rabbi Bleich, Tradition 9.3 p110 6 Shulchan Aruch OC 457.2, and see Pri Megadim ibid

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