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North West London's Weekly Torah and Opinion Sheets
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28th Mar ‘15 ח' ניסן תשע”ה To receive this via email or for sponsorship opportunities please email mc@markittech.com Now in London, Hale, Edgware, Borehamwood, Elstree, South Tottenham, Gibraltar, Bet Shemesh, Yerushalayim, Baltimore, New York, Miami, Vienna, Toronto, Johannesburg, Los Angeles, Holland, Philadelphia
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לע"נ גרשון בן מנחם מנדל ז"ל
The Event Planner's Dream Korban
Rav Shimshon Pincus zt"l
A Korban Todah is a kind of Korban Shlamim. Yet the Todah has two halachos that make it different from all other Shlamim. First, a Shlamim can be eaten the day it is brought and the next day, while a Todah must be eaten by the morning after it was brought. Also with a Korban Todah you must bring a total of forty breads of various types that need to be consumed during this short period, while a Shlamim has none. Unlike the other Korbanos that are brought mainly for Hashem, A Korban Shlamim is brought when a person wants to have a feast but also wants to include Hashem. The meat is divided between Hashem, the Kohanim, and the owner, and all this meat will be eaten over two days. Why does the Todah have these special halachos and why are there all these differences? The Korban Todah is an obligation for someone who has been passed a difficult ordeal such as an
illness, incarceration, or a difficult journey. The Todah is his Seudas Hoda'a, his thank you to Hashem. Saying thank you to Hashem must be a public ordeal in order to create a Kiddush Hashem and inspire others around you. It cannot be done quietly. To insure that many people are invited to the Seudas Hoda'a, Hashem makes sure you have lots of food and only a short time to eat it. You cannot save any meat even for the next day, so you may as well invite many people to enjoy. Bread and matzos are also plentiful to complete the party. When all the people get together to partake in your feast, then you have the proper forum to thank Hashem for His kindness. So when it comes time to make a party and say Thank You to Hashem, you may be the host, but Hashem makes the menu, and you need to make sure to finish it all up.
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1. What separated the kohen’s skin from the bigdei Kehuna? Answers can be found on back page. Information taken from Ohr Samayach
Rabbi Yissochor Frand
2
Maagid Shiur, Yeshivas Ner Yisroel, Baltimore
PARSHA
The Torah Shiurim of Rabbi Frand
Expanding Upon A Thought From The Kli Yakar At the beginning of Parshas Tzav, the Torah teaches the law of the flour offering: "This is the law of the flour offering, it should be offered by the sons of Aharon before Hashem on the altar..." [Vayikra 6:7-11] The Torah describes how to bring a Korban Mincha and then the Torah writes "You should ensure that the flour offering does not become leavened (Chametz)... it is Holy of Holies (Kodesh Kodoshim) like the Chatas and the Asham." In other words, when the Torah wants to inform us what is considered the "gold standard" of "Kodesh Kodoshim," the prime examples given are two kinds of sin offerings -- the Chatas and Asham. The Kli Yakar asks why the Chatas and Asham (rather than, for example the Korban Olah – the burnt offering) are used as the paradigms of ultimate holiness. The Kli Yakar answers that sin offerings are brought when a person did something wrong and is now doing Teshuvah. They serve as atonement for the person who sinned. In his words "A completely righteous person is holy to G-d, but a person who sinned and sincerely repents is holy of holies!" This is in line with the principle that "in a place where a Baal Teshuva stands, even completely righteous people cannot stand." [Brochos 34b] The Kli Yaka further quotes the Rabbinic teaching that a person who repents out of love of G-d has his intentional sins turned into merits. [Yoma 86b] I would like expand the Kli Yakar's explanation based on a thought I once heard from Rabbi Yochanan Zweig, relating to the Hagaddah. Rabbi Zweig asks 3 questions. The first is a question that many people speak about and is in fact something we have spoken about in past years: Why is it that Matzah serves both as a symbol for redemption and salvation as well as a symbol for affliction and exile? Are the two motifs not contradictory? We eat Matzah at the Seder because when we were taken out of Egypt, the dough did not have a chance to rise. This is the symbol of redemption. On the other hand, it is in fact true that this was also the bread the Jews ate in Egypt throughout their period of enslavement. We begin the Hagaddah by saying "This is the bread of poverty that our fathers ate in Egypt..." Is it not strange that the Torah uses the very same symbol to represent both redemption and freedom and also slavery and affliction? The second observation of Rabbi Zweig is as follows: The Asseres Hadibros [Ten 'Commandments'] begin with the pasuk "Anochi Hashem Elokecha" [I am the L-rd your G-d]. The Medrash Tanchuma states that the word Anochi is of Egyptian origin. The pasuk should really begin with the more common Hebrew word, "Ani". So again we have an irony that the Asseres Hadibros, which is the apex of the story of the deliverance from Egypt, start with a word which is reminiscent of the Egyptian exile. Finally, Rabbi Zweig notes, the Talmud [Pessachim 116a] emphasizes that the story of the Exodus from Egypt needs to be told in the sequence: "beginning with that which is unseemly and ending in that which is praiseworthy" (maschil b'gnus u'mesayem b'shvach). When someone wants to relate his life history – especially when he has reached a high point in his life – he always begins the story with "I come from very humble beginnings". For example, (this is dating me) when Henry Kissenger became Nixon's Secretary of State, he got up and mentioned how noteworthy it was that he was a refugee from Nazi Germany whose parents had to flee the Nazis because of their Jewishness and now he was the American Secretary of State! This is a classic example of "maschil b'gnus u'mesayem b'shvach". This is the natural way to tell such a story. So why must Chazal insist that we need to tell the story in this fashion, would we not tell it that way on our own, naturally? Rabbi Zweig answered these three questions based on an interesting Rambam at the beginning of Hilchos Avodas Kochavim [Laws of Idolatry Chapter 1]. The Rambam describes how the theological error of idolatrous worship was introduced into society. He writes that initially no one attributed independent power to the sun or moon. They assumed these heavenly bodies were agents of the Master of the Universe. The belief system deteriorated until people started believing the heavenly bodies had independent power. Ultimately, things deteriorated further until people worshipped stone and wooden representations of these mistaken "heavenly powers". This is how the entire world -- including Terach's son Avram, used to believe and act.
However, this young Avram began to analyze and question how it could be that such inanimate objects had power. In other words, according to the Rambam, Avram himself was a Baal Teshuvah – an idolater who later repented and ultimately recognized his Creator, at the age of 40! When Avram became convinced of the errors of society, he actively promoted his own recognition of a Master of the Universe, and revolutionized religious belief in the society in which he was living. The Rava"d asks two questions on the Rambam's scenario. First, he quotes what appears to be an opposing teaching of the Rabbis that Avram recognized his Creator at age 3. [This is derived from the numeric value of the word "Ekev" (172) in the expression "Ekev asher shama Avraham b'Koli" [Bereshis 26:5] [Since Avraham listened to My Voice]. Chazal say that Avraham was faithful to the Word of G-d for 172 out of his 175 years (meaning since he was 3 years old). Second, the Rava"d says that the Rambam's description seems to ignore the presence of Shem and Ever, who were older than Avraham and who according to Rabbinic tradition never abandoned belief in the True G-d. Why, he asks, according to Rambam, was only Avraham successful in changing the world's theological outlook? Rav Yochanan Zweig explains as follows. If I am not a smoker and I try to convince a smoker that he should give up smoking, he will ignore me. I can provide the most eloquent and graphic arguments why he should stop smoking but because I do not know the "pleasure" of inhaling a cigarette, I will be very unsuccessful in convincing someone who has experienced that pleasure to give it up because of my protestations. A person who was a smoker and smoked all his life and then became a "Baal Teshuva," and broke his addiction to nicotine, will be far more successful persuading a current smoker that it is worth the effort to "kick the habit". Just like a former smoker is more effective in getting another smoker to give up smoking, so too a former idolworshipper (like Avraham, according to the Rambam) will be much more effective than someone like Shem and Ever, who never worshipped idols, at creating a new religion and getting other idolaters to abandon their erroneous beliefs and accept the idea of monotheism. A Baal Teshuva can oftentimes be more successful in getting another person to see the "Light" than a person who was "Frum From Birth". To someone who is "FFB," the free spirit asks "What do you know? You have never experienced the pleasures of eating shell fish! You have never experienced the pleasures that life has to offer! What do you know about a life style that brings one satisfaction and happiness?" Someone who has "been there; done that" and can say with conviction "This is a much better life" is someone to whom the free spirited person will be willing to listen. Shem and Ever were FFBs. Avraham Avinu was himself a Baal Teshuvah. Avraham Avinu was able to take those first 40 years of his life of theological error and idol worship and turn them into a positive experience such that he could now relate to other people and enable them to "see the Light". This answers the other question of the Rava"d as well. It is true that Avraham only recognized his Creator at age 40, but since he transposed his whole life experience to have a spiritually positive impact on others, it can truthfully be said that for "Ekev" years of his life he "hearkened to the words of his Creator". Retroactively from age 40, he turned all of his life's experiences from the time he first gained intelligence (age 3) into a spiritually positive experience. This is what the Pessach Seder is about. In other religions, l'havdil, there is a concept of "Born Again". This means whatever came before now is wiped off the map and this "born again" person is a completely new individual. We do not speak in those terms for a Baal Teshuvah. A person is obligated to take every aspect of his past life and try to turn it around and use it positively. This is why the symbol of freedom can also be the symbol of slavery. One can take the experience of what it means to be a slave to Pharaoh and reshape it to gain insight into what it means to be a servant to the Master of the Universe. This is why Matzah can be both the symbol of slavery and the symbol of freedom! Likewise, the Egyptian word Anochi can itself be used to teach a new lesson – that of Anochi Hashem Elokecha [I am the L-rd, your G-d]. Finally, the "Gnus" – the unseemly beginning must always remain part of the story. The "Shvach" that occurs later can retroactively give new meaning and new nuance to all the experiences of "Gnus" that took place initially. Even the experience of "Chatas" and "Asham" (offerings caused by sin) can generate a status of Kodesh Kodoshim – Holy of Holies. We neither ignore nor bury our unseemly past –- we utilize it to motivate and enhance the experience of our new spiritual direction.
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2. How often were the ashes removed from upon the mizbe’ach? How often were they removed from next to the mizbe’ach? Answers can be found on back page. Information taken from Ohr Samayach
Dayan Lichtenstein
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Rosh Beis Din, Federation The Rambam lists several categories of treifos – physical imperfections that render an otherwise kosher animal or bird treife. According to the Pri Megodim, these are based on tradition – “Halacha l’Moshe m’Sinai”. But all this is only relevant when they are obvious and can be seen by the naked eye. If no outward manifestation can be detected we assume that none exist based on the rule of ‘Rov behemos k’sheiros’ – most animals are kosher – and have no disability or treifus. Of course, if there is any cause for query, for example we see a lamb holding his head in an unusual position, one must check if there is any meningitis or inflamed cranial membrane which could cause the lamb to be treife and it is forbidden to eat it until this has been checked. According to Torah law, if everything seems in order one is not required to check anything further in this situation. However according to Rabbinic law (Yerushalmi Beitza) the lung of every animal must be checked to make sure there is no shaila eg a hole in the lung or membrane or an adhesion (sircha) that either covers up a hole (Rashi’s explanation) or will develop into a hole (Tosfos’ explanation). Why was the lung singled out by the Rabbonim for separate inspection? Three primary reasons have been suggested by the Pri Megadim (opening to chapter 39, Yoreh Deah). The main reason is because this is quite common and is considered a significant minority (miut hamotzui), which the Mishkenos Yaakov says is anything over 10 percent. The second reason is that it is easy to check the lung – this doesn’t require any significant labour. According to the rule of ‘rov’, if one can easily check the minority one must do so. The third reason is that if it’s not checked but is something that can be easily seen, one person may notice the shaila after it’s been considered kosher and then declare it treife. But another Jew who is in the middle of eating may not have the willpower to refrain from continuing eating and will thus come to commit an aveirah knowingly. It follows from the above reasons that if other types of treifos would be common or easily checked it is obligatory to check for
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those treifos. Today in the poultry abbatoir we naturally check the lungs of each chicken (for marek’s disease or leucosis), the legs for tendonitis (zomas hagidim) and the intestines for any infected yolk sac and the like. The Bodek (inspector) will also be on the lookout for broken wings or legs that could make the bird treife – all these are obvious and readily seen and are removed immediately from the line. But there is a whole slew of treifos which are referred to as the hidden treifos, treifos that are not obvious but nevertheless require a sharp inspector to catch them. The difficulty of these are the fact that it is the very omission that makes the bird treife and the inspector has to be extremely careful to spot what’s missing. For example, the missing gallbladder. The gallbladder is a small green organ that sits next to the liver and if the chicken is missing its gallbladder it is treife. However, occasionally what can happen is that the liver absorbs the gallbladder so it still works but it is not physically seen. The Shulchan Aruch suggests in this case that the liver be ripped open and licked, and if one tastes bile in the liver the gallbladder is still there and the bird is kosher. In a similar case involving the heart, a woman opened up a chicken and could not find the heart. The Chacham Zvi (72) ruled that it is impossible for any living chicken not to have a heart and so the cat must have jumped up and eaten it without anyone noticing, and it’s kosher. But the Kraisi Uplaisi, Rav Yonasan Eybeshitz (Yoreh Deah 40.4) says another organ could have taken the place of the heart in pumping blood, and so missing a heart does make it treife. Another example of a hidden treife can be what is called a ‘nefula’ – falling down. If a chicken or animal fell down 10 tefachim (40 inches) we have to suspect that there is internal damage rendering the animal or chicken treife. How do we check this? The Shulchan Aruch writes that if the chicken or animal can walk four amos – six feet – without any sign of a limp or similar, it can be considered kosher. You may wonder how common can this be – who throws chickens around? This can take place during the unloading of the chicken from the lorry. Chicken are transported in plastic cages that stack one upon the other. In their haste to unload the lorry some of the handlers will toss the boxes containing the chickens down from the top of the lorry to the platform, a distance of four or five feet. This happens to be illegal - but even worse the chickens become sofek (potentially) treife and can only be checked by walking each chicken four amos! Space does not allow me to elaborate on all sorts of hidden treifos but suffice it to say that a kashrus inspector MUST be on the ball to notice everything going on, especially hidden treifos.
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3. If someone extinguishes the fire on the mizbe’ach, how many Torah violations has he transgressed? Answers can be found on back page. Information taken from Ohr Samayach
Life Threatening Situations 4 As we discussed in a previous article in situations of סכנת – נפשותdanger to life – all Shabbos prohibitions are set aside and one is obligated to do everything possible to save life with no restrictions. The question arose as to whether one should do the מלאכהwith a shinui [unusual manner] or through the agency of a non-jew when it is possible to do so without causing any material delay. We concluded that most Poskim make a distinction between a בהול סכנה- an immediate danger where minutes may be vital – in which case everything should be done by the Jewish person himself, and other cases of סכנהwhen there is a threatening situation but either the danger is not immediate or the intervention is not immediately necessary. In these cases the custom of Ashkenazim is to use a shinui where possible and to use services of a non-jew where available. It should be made clear to bystanders that one would be prepared to do it oneself were no non-jew to be available.
heating for a seriously ill patient. One may do this oneself if necessary but if a non-jew is available it is preferable to request that they do it, and certainly one should do it with a shinui where possible as the short delay involved is unlikely to be significant. Whereas in illnesses in the first group it is entirely appropriate to call Hatzoloh and make the phone call oneself without any delay, for illnesses in the second category it may be more appropriate to dial 999 or other sources of medical assistance – and where available get a non-jew to make the call. There are a number of other principles to consider with regard to
חולה שיש בו סכנהon Shabbos. 1. ספק פקוח נפש- Even if there is significant doubt as to whether a case of danger to life exists one must do everything necessary until the situation is clarified. This is learnt from ' גמin יומאthat if there is fallen rubble even if one is unsure is anyone is trapped and if they are trapped one is uncertain whether they are Jewish and whether they are still alive one is still obligated to do anything that may be lifesaving. Even if it is unlikely that one’s intervention will be successful one must do all one can as long as there is a chance of survival.
What situations are we referring to in practice? The following examples are not comprehensive but are named to give an idea of the cases that fall into each of the categories.
Cases of סכנה בהול [IMMEDIATE LIFE THREATENING EMERGENCY] include:
However if the danger is extremely remote then Shabbos is not pushed aside. [ס' ס] רע''א תשובתsays that if there were one in a thousand risk this is not even called ספק סכנה.
1. acute chest pain and breathlessness 2. sudden onset of speech difficulties or weakness down one side of the body
] רש''ז אויערבאך [מנחת שלמה ח' ב ס' כטstates that this is very difficult to define but characterises the risk as anything which most people would consider as being possibly life threatening and act on immediately on a weekday must be considered a ספק סכנהon Shabbos.
3. acute loss of large amounts of blood eg vomiting fresh blood 4. major trauma 5. diabetic with hypoglycaemic [low blood sugar] attack 6. sudden severe abdominal pain
2. Prevention of development of life threatening illness also has the status of פקוח נפשon Shabbos. The ] גמ' [ע'ז כחbrings that one should be מחלל שבתfor a condition called צפידנא which starts in the teeth and spreads to the intestines – where it may be life threatening. Reb Moshe Feinstein זצ''לclarifies in ] אגרת משה [או'ח ח'ג ס' סטthat there is clearly no danger to life while the illness is confined to the teeth but one must be מחלל שבתbecause the illness may be life threatening once it has spread.
7. fits or unexplained loss of consciousness that do not rapidly recover spontaneously 8. women in final stages of labour
Illnesses which may be life threatening but where the danger is less immediate 1. infectious diseases such as pneumonia or cellulitis [real suspicion of meningitis would fall into the category above] or severe urinary infection with high fever
3. Even if prolongation of life will only be for a short time in a patient who is terminally ill one must still be מחלל שבת ] [ ח'ג ס' שכט ס'ד או'חThis is because the conclusion of the 'גמin יומאis that the reason for the חיובto be מחלל שבתin cases of סכנהis not because the person will keep mitzvos and other shabbosos in the future but purely because of the sanctity of human life itself. As my father in law [Harav Immanuel Jakobovits ]זצ''לexplained since human life is infinitely important one moment of life has the same קדושה as a lifetime itself.
2. high unexplained fever 3. fracture of a major bone or joint [eg hip fracture] where patient is otherwise stable 4. most cases of unexplained abdominal pain 5. women in established labour 6. provision of normal postnatal needs to women for 7 days after childbirth [for first three days whether she feels she needs it or not and subsequently only if she feels she needs it] 7. severe burns where the patient is not acutely ill Also in this category are non emergency intervention for a patient even if the illness is immediately life threatening. For example one may turn a light on or off or turn on the
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Once again I would like to conclude with the exhortation that whenever in doubt one must act immediately and with alacrity to save life and with the wish that we should never have to use any of the halochos discussed above in practice [except for those relating to childbirth!]
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?? Quiz Time
4. The portion of a flour-offering offered on the mizbe’ach may not be chametz. But is the kohen’s portion allowed to be chametz? Answers can be found on back page. Information taken from Ohr Samayach
Rabbi Avi Wiesenfeld
Rosh Kollel, Yerushalayim and Rav at Kav Halacha Beis Horaah
5
Chol Hamoed 1- Contradiction:
Collect the Whole Set
Chol & Moed…How to Connect Them? Chazal were very stringent with the halachos of working during chol hamoed. Indeed, Chazal use very strong language about one who performs melachah during chol hamoed. “One who disgraces chol hamoed is considered as if he worshipped idols, and he has no share in the World to Come.”1 These are such powerful words for a seemingly harmless activity! One possible reason for this stringency is that since the Torah empowered the Sages to decide what types of labour are prohibited and what types are permitted, one who ignores these halachos is essentially denying the fact that the Torah authorized the Sages to decide these matters, and effectively he is denying the Torah itself.2 Q. Which type of melacha is forbidden on chol hamoed? A. The general rule is that any act that is forbidden on Shabbos and Yom Tov is also forbidden on chol hamoed. Melachos on chol hamoed are forbidden min haTorah, except those that are needed for the Yom Tov, and those that, if not done, will cause one to incur a financial loss. Such melachos are prohibited mid'rabanan, and the Sages had the authority to decide when to allow or prohibit a particular melachah, as will be explained below.3
Q. May one ask a non-Jew to perform a melachah which the Jew may not perform himself? A. No. This applies even to a melachah mid'rabanan. Nevertheless, whatever is permitted to be done through a non-Jew on Shabbos may be done through a non-Jew during chol hamoed as well5 (for example, a melachah for the sake of a mitzvah).6 4
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One may not allow a non-Jewish gardener to work in ones garden during chol hamoed, even if he wasn’t specifically asked to come on chol hamoed.7
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pocketseries@gmail.com videoshiurim-torahanytime.com write normally (in our normal form of writing) for a chol hamoed or Yom Tov need.9 •
One may write a shopping list to remind him of what needs to be bought for Yom Tov or a list of what to cook for Yom Tov.10
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One may write a cheque when purchasing items needed for chol hamoed Yom Tov.11
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One may write to keep score of a game he is playing.
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One may write a sign inviting people to a shalom zachor, bris, or kiddush.12
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One may write his name on his esrog, matzah box, or machzor so it should not get lost.
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Children may play with and make puzzles, even with words or pictures, during chol hamoed.13 Some Poskim recommend that Scrabble be avoided during chol hamoed.14 Many are lenient with Scrabble, provided that it is not the deluxe version.15
Q. Is drawing pictures a form of writing? A. Yes. Consequently, an artist may not draw professional pictures on chol hamoed. A child, however, may draw or colour pictures normally on chol hamoed.16
Q. May one use a digital camera during chol hamoed? A. Taking a picture is not considered to be a professional act like it used to be, and some Poskim do not even consider it to be a form of writing. It therefore is permitted on chol hamoed (see footnotes).17 Some Poskim are machmir regarding photography.18
ÂÂ If an opportunity for a particularly nice picture presents itself (e.g., at a family gathering), one may take the picture even if there is no need for this picture during Yom Tov, according to all opinions.19
ÂÂ Calculators may be used normally during chol hamoed. ÂÂ Saving a contact in one’s phone or other digital device is permitted only if, by not doing so, he will lose the number.
WRITING Q. May one write in a normal manner during chol hamoed? A. Writing is included in the melachos that are forbidden during chol hamoed, when done professionally even for a Yom Tov need, or when done non-professionally if not for a Yom Tov need.8 However, since our normal method of writing is not the type that Chazal prohibited, one may . וכ"כ הרע"ב שם, לפי פירוש ר' יונה דמיירי בחוה"מ מדלא קאמר המחלל, אבות פ"ג מי"א1 . רבינו יונה בשערי תשובה שער ג' אות קמו2 . וכ"כ הגר"א שם ובה"ל שם ד"ה ומותר, דעת הב"ח הובא במג"א רי"ס תקל3 . ושו"ע סי' תקמג ס"א. גמ' מו"ק יג4 . ד"ה אבל. ס' חג בחג על הל' חוה"מ עמ' ' עפ"י תוס' ב"מ צ5 . מג"א סי' תקמג ס"ק א6 . וכ"כ בס' זכרון שלמה בשם הרג"מ. וא' מהם הוא מראית עין, וזה מפני כמה טעמים7 ' שיבולי לקט סי, ד"ה וטווה. ומשמע מכמה ראשונים שהאיסור לכתוב במועד הוא משום טירחא (עי' תוס' מו"ק יט8 . וכ"פ ברמב"ם פ"ז הי"ג ובשו"ע סי' תקמה ס"א ובמג"א שם ס"ק יא.)רכה ועוד
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?? Quiz Time
5. When a kohen is inaugurated, what korban must he bring? Answers can be found on back page. Information taken from Ohr Samayach
פתוח תפתח
Excerpts from the sefer Easy Giving / ( פתח תפתח את ידךwhich includes extensive notes and comprehensive halachic sources), authored by Eli Katz and Emanuel Meyer and available from seforim shops in NW London. tzedakah
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HALACHA CHARITY
Easy Givin g – את ידך
A Practical Guide to the Halochos of Communal Obligations, Mitzvas Tzedokoh and Ma’aser Kesofim
Section A – Communal Obligations Chapter 5 – Proposed NW London Schools Takonah In 2014, a committee representing over twenty local schools, and supported by all the senior rabbonim in North-West London, prepared a public announcement which they intend to publicise in the forty-seven local shuls in Golders Green, Hendon and Edgware, and in the local Jewish newspapers. This takonoh is currently on-hold pending the conclusion of a certain tax matter. We remain hopeful that it will be launched in the near future.
The key points included in the takonoh were two-fold. Firstly, for parents to pay the agreed school fees in full and on time and that school fees take priority over any donations to tzedokah. Secondly, a request for all members of the NW London community whether they have children in school or not, to allocate 20% of their total tzedokah outgoings towards the local schools of their choice. This is in addition to any school fees.
Introduction to the next Section – Section B – Mitzvas Tzedokah. This weekly series elaborates and discusses the details pertaining to three halochos, namely the communal obligations of the individual (based on Shulchan Aruch, Choshen Mishpot 163), the mitzvoh of tzedokoh (based on Shulchan Aruch, Yoreh De’ah 247-259) and also the minhag of ma’aser kesofim. The order of precedence from a halachic perspective is: a) Communal obligations. b) Mitzvas tzedokoh, c) Minhag of ma’aser kesofim. We have completed discussing Communal obligations and now we start on Mitzvas tzedokoh.
Section B – Tzedokah Chapter 1 - The Mitzvoh of Tzedokoh A. THE MITZVOH OF TZEDOKOH AND ITS REWARD’S
4. Two of the most well quoted segulos connected with this Mitzvah are
1. Tzedokoh refers to the act of giving a donation to an oni and is a positive mitzvoh. The Torah commands us in four places to give tzedokoh. The most well known is
הקדוש ברוך הוא מרחם עליו,כל המרחם על העניים .)’ על פי שבת קנ”א ב,’ יורה דעה רמ”ז ג,(שלחן ערוך Whoever has mercy on the paupers, Hashem has mercy on him.
כי פתוח תפתח את ידך לו והעבט תעביטנו די מחסרו אשר יחסר לו )’(דברים ט”ו ח
)’הצדקה דוחה את הגזירות הקשות (שלחן ערוך שם ד' ובש”ך שם ס”ק ב Giving tzedokoh wards off evil decrees, as it says:
You shall surely open your hand to him, and surely grant him what he requires, that which he is lacking.
)’וצדקה תציל ממות (משלי י’ ב and tzedokoh will save from death.
2. The Torah writes an explicit reward for the fulfilment of this mitzvoh.
5. The Tur concludes:
כי בגלל הדבר הזה יברכך ה‘ אלוקיך בכל מעשיך ובכל משלח ידך .)’(דברים ט”ו י
על כן צריך אדם ליזהר מאד מאד ליתנה כראוי Therefore, everyone must be very meticulous to give correctly,
In the merit of this act Hashem your Lord will bless you in all your actions and in all your undertakings.
implying that distributing the accurate amount to the appropriate causes in a fitting manner is an essential part of this mitzvoh.
3. There are arguably more rewards and segulos quoted by chazal and poskim for performing the mitzvoh of tzedokoh than for any other mitzvoh, excluding Torah study. The Tur, amongst others, writes extensively on the importance of this mitzvoh, beginning with:
6. Hashem wants us to regularly carry out chessed and accustom ourselves to giving tzedokoh in order to become worthy to receive His blessing. The more regularly we give tzedokoh, the more it will aid building a positive character trait and refining our behaviour.
ומאד מאד צריך אדם ליזהר בה יותר מכל מצות עשה
7. The mitzvoh of tzedokoh describes specifically financial assistance, and only for aniyim. The mitzvoh of gemillas chassodim encompasses a much wider range, and includes actions performed both with your money and your physical body, for both poor and rich, and also actions on behalf of those who have already passed away, for example, attending their funeral.
– And a person must be exceedingly particular about this, more than any other positive commandment. In addition, the Gemoroh writes: – ) שקולה צדקה כנגד כל המצות (בבא בתרא ט‘ א The mitzvoh of tzedokoh is equal to all the other mitzvos.
To Be Continued
coming next week
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SHABB OS HAGGA
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?? Quiz Time
SHABB OS HAGGA
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SHABBO
6. What three baking processes were used to prepare the korban of Aharon and his sons? Answers can be found on back page. Information taken from Ohr Samayach
Headed by Rabbi Yehoshua Frickers
This week: Shimon Braham
Kollel Halocho Berura is an evening chabura 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.
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HALACHA PARSHA KASHRUT
כולל הלכה ברורה
A Table for Two, Please (Overeview of Yoreh De’ah 88) Since meaty and milky foods by themselves are completely permissible, Chazal instituted extra precautions to the prohibition of mixing meat and milk together, so that we shouldn’t absent-mindedly transgress. One such precaution is that it is forbidden for two people to eat, one meaty and one milky, at the same table at the same time. This prohibition only applies to tables where food is being consumed, however tables for food preparation are not a problem at all. However, we do have to be concerned in situations where contents from one container could splash/drop in to another, so to place meat and milk directly next to each other uncovered is problematic1.
To whom does this prohibition apply? •
•
•
This prohibition to eat at the same table only applies to people who are friends/acquaintances, since they are not embarrassed to share food from the same dishes2. But this applies across the board even if you have a friend with whom for some reason you are strict with and would not share3. If an individual is eating by themselves with both meat and milk dishes on the table, the same rule applies4. This may not be a problem if you have a shomer there to stop you eating the other food, but even that may still be problematic5. If you are within the six hours after a meat meal when you are forbidden from eating milk, then it’s fine to sit at the table with people eating milk. (The same applies if you are waiting after milky foods)6.
Situation: It’s leftover night in the cohen household and there are two portions of meat stew and two of macaroni cheese, can they eat together as a family? Yes, simply use a physical reminder (hekker) to make it clear that the meals are separate and you can eat together. There are several examples mentioned in the poskim7: •
1 2 3 4 5 6 7
Eat on different tablecloths of different colours, or even one person eats on the tablecloth and the other not on any cloth. You could even use different placemats if they are not normally used.
See Yad Avraham to Sh”A 88:1, and Sh”A 95:6 Sha”ch 88:3 Ta”z 88:2 Sh”A 88:1 Chiddushei R’ Akiva Eiger 88:1 Pri Megadim M”Z 88:2 Sh”a and Rem”a 88:2 and N”K.
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Place a loaf of bread that you’re not eating in between the two of you.
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Place between you a vessel you’re drinking from or the jug, if it’s not normally on the table. You shouldn’t both be drinking from the same cups though.
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Place a candelabra in between you, if it’s not normally on the table.
•
Sit far enough away from each other so that neither can reach the others food.
RELATED PROBLEMS It’s common to separate meat and milk further by having certain utensils which are used only for meat or milk. The Rema advises to have separate salt dishes since when dipping foods inevitably there will be a residue left in the salt on occasion. However, some are strict to also have separate salt cellars and bottles of whatever condiments you might pour over hot food since the steam will carry a residue up in the utensil. Shulchan Aruch notes that we need to have separate tablecloths for meat and milk8. (69:4) However, it is noted that this may only be in instances that food could be placed directly on tablecloths. Now that it is normal to use plates and dishes, simply reversing the tablecloth and removing any bread would suffice9.
Does this rule only apply to meat and milk or to other issurim? This prohibition is specific to basar b’chalav since meaty and milky foods by themselves are permissible and people don’t necessarily think before eating them. But to eat at a table with somebody eating non-kosher food is permissible, since his food is not kosher to begin with, there is no initial temptation to share food. There is also no prohibition to eat at the same table as a person whom you have taken a neder not to derive benefit from, since it is evident from the neder that you are not on good terms10. This principle also applies to chametz on pesach. Since the issur of chametz is very strict we should be careful not to sit with people eating chametz on pesach, less even a crumb of chametz will inadvertently be mixed in to our foods. This is even stricter than for basar b’chalav, since with regards to chametz we have to be careful even with complete strangers11. So with pesach approaching we should remember to be careful, whether we are in our offices, or out on a matzah tiyul, or even on an aeroplane, these rules apply that we shouldn’t eat together with someone eating chametz. 8 S”A 89:4 9 Pischei Teshuva 89:8 10 Sha”ch 88:2 11 See Mishnah Berurah 440:18 and Piskei Teshuvos 440:3
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?? Quiz Time
7. At what stage of development are torim (turtledoves) and bnei yona (young pigeons) unfit as offerings? Answers can be found on back page. Information taken from Ohr Somayach Institutions, www.ohr.edu
Rabbi Aubrey Hersh
Senior lecturer & European Heritage tour guide : JLE
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HISTORY
Views from History A Seven Part Series
Rav Eliyahu Shapiro – אליה רבה The period of the Elya Rabba's lifetime, parallels one of the most difficult tekufos in the history of Prague Jewry. By 1680 there were 11,000 Jews in the ghetto, which made it the largest Jewish community in Europe and which the Christian authorities found to be unacceptable. They therefore drew up a decree of expulsion for 1/3 of them. While the Jews tried to stall for time, a plague broke out across the city and the ghetto gates were sealed on orders of the local government, preventing medical attention from reaching the Jews. 2600 of them would die over the next 6 months. Scarcely had they begun recovering from this, when a fire broke out in the Jewish quarter in 1689, resulting in the destruction of 300 out of the 318 houses and 9 shuls (a figure which would unfortunately be repeated in the fire of 1754 – and in which many of the kisvei yad of the Elya Rabba would be consumed, including his droshos and teshuvos). This gives even more meaning to his comment (quoted by the Mishna Berura): "Woe to those who talk during Chazaras HaShatz, as many Shuls throughout Jewish history have been destroyed due to this sin."
no concern as to which part is closer to the kedusha; rather, all parts are considered equally adjacent. The Elya Rabba often explains existing minhagim and practices, as he mentions in the name of the Magen Avraham ]שאין לשנות שום מנהג כי לכל מנהג יש לה טעם [אליה רבה סימן רעא and for which he quotes sources from halacha, Kabbala and other areas of Torah. He notes that every letter in the Alef-Beis appears in Birkas Hamozon with the exception of the 'final' pei, and explains that according to Kabbala this letter is associated with 'sheidim' and other harmful spirits, but that Chazal teach that anyone who says these brochos with kavono will be shielded (he then goes on to describe in kabbalsitic terms the reward given in Gan Eden for this). The Elya Rabba also paskens that one is allowed to reverse the retzuos of tefilin (meaning taking the top part that was connected to the Bayis and placing it at the bottom). He explains that this does not diminish the kedusha, because the strap is one single unit, and within one object there is no greater or lesser kedusha, since all parts of a single item are equally kodosh. He proves this from the well-known Gemoro in Chullin which says that Yaakov Avinu placed several stones around himself before he went to sleep, but that when
The plight of the Jews was made worse by a strong Jesuit presence, who sought to curtail Jewish life in Prague, adopting a two pronged attack against them. Sefarim were targeted. Records show that during the Elya Rabba’s rabbonus, over 1200 books were seized, of which 500 were burnt (mostly sifrei talmud or kabbala) and 350 were censored; typically having entire pages torn out or parts blacked. Naturally Jews attempted to smuggle sefarim into Prague, but this was made difficult by the Written to the Rov of Prague by the non-Jewish (Christian) censor! presence of government informers. So that the city that had been he awoke, a miracle had taken place and the stones had become one, home to one of the earliest Jewish printing presses in the world in in order to solve the argument of each stone wanting Yaakov to lay 1512, now became notorious for censorship. The second element of his head upon them. abuse, was the relentless missionary activity (which included forcing The Elya Rabba’s grandfather asked why the miracle of the Jewish community to attend inflammatory sermons), as a result combining all the stones into one would actually help, given that of which 120 Jews were baptised r"l, at the beginning of the 1700s. the tzaddik’s head was still on only one part of the stone, and each The Elya Rabba’s grandfather asked why the miracle of of the other parts of the stone should still have complained that they combining all the stones into one would actually help, given that wanted the tzaddik’s head to be placed upon them. He answered that the tzaddik’s head was still on only one part of the stone, and each this proves that when there is one joined item, there is no concern of the other parts of the stone should still have complained. He as to which part of it is closer to the kedusha; rather, all parts are answered that this proves that when there is one joined item, there is considered equally adjacent.
QUIZ TIME ANSWERS
All references are to the verses and Rashi's commentary, unless otherwise stated 1. What separated the kohen's skin from the bigdei Kehuna? 6:3 - Nothing. 2. How often were the ashes removed from upon the mizbe'ach? How often were they removed from next to the mizbe'ach? 6:4 - A) Every day. B) Whenever there was a lot. 3. If someone extinguishes the fire on the mizbe'ach, how many Torah violations has he transgressed? 6:6 - Two. 4. The portion of a flour-offering offered on the mizbe'ach may not be chametz. But is the kohen's portion allowed to be chametz? 6:10 - No. 5. When a kohen is inaugurated, what korban must he bring? 6:13 - A korban mincha -- A tenth part of an ephah of flour. 6. What three baking processes were used to prepare the korban of Aharon and his sons? 6:14 - Boiling, baking in an oven and frying in a pan. 7. What is the difference between a minchas kohen and a minchas Yisrael? 6:15 - The minchat kohen is burned completely. Only a handful of theminchat Yisrael is burned, and the remainder is eaten by the kohanim.
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