Parashat Shavua

Hemdat Yamim Parashat Tzav-Shabbat Hagadol

Hemdat Yamim Parshat Tzav-Shabbat Hagadol 10 Nisan 5762 ********************************************************* This edition of Hemdat Yamim is dedicated to the memory of R' Meir ben Yechezkel Shraga Brachfeld o.b.m. ********************************************************* Making up for the Missing Clothes / Harav Yosef Carmel In our parasha, the Torah explains the final preparations toward the "eighth day," the day the Mishkan (Tabernacle) was to be dedicated and the Divine Presence would dwell on it and, as a result, throughout the encampment. In this framework, Moshe was commanded to dress Aharon and his sons in the special bigdei kehunah (priestly garments). The gemara (Zevachin 88b) explains that in addition to being clothes of honor and grandeur, the bigdei kehunah also brought atonement. For example, the k'tonet (tunic) atoned for blood-shed corresponding to the k'tonet of Yosef which was dipped in blood. The m'eel (outer garment), which had bells on its fringes, atoned for lashon hara, which also makes noise. Other sins which were atoned by garments of the Kohen Gadol include giluy arayot, haughtiness, sinful thoughts, monetary impropriety, and brazenness. If the bigdei kehuna rectify matters after the fact, what serves as "preventive medicine," which is, of course, preferable? We can find a solution along the lines of the Meshech Chuchma. When the Kohen Gadol entered the Kodesh Kodashim (Holy of Holies) he did not wear eight special garments, because the entrance itself elevated him spiritually. The Meshech Chuchma (Vayikra 8:7) writes: "That which the Kohen Gadol goes inside is because the Jewish soul which is bound to physicality is cut off [from the physicality], and the soul connects to the source of sources, to the blessed Hashem. With this purity, like water returning to "its father," the Jewish souls are purified from all deception and false imagination. This explains Chazal's statement that 'just as a mikveh purifies the impure' (Yoma 85b) [referring to impure waters] based on hashaka [the touching of the waters], so does Hashem purify Israel." This high level is reached when one leaves behind physical needs and enters the most holy of places. If this is the solution, what are we to do without a Kohen Gadol, bigdei kehunah, or a Kodesh Kodashim? The Meshech Chuchma has a solution for this, as well, in the form of charity and acts of kindness. These "root a person in the klal (collective) of our brethren, B'nei Yisrael, for the klal is always clinging to our Father in the Heavens... so too, he who is connected to Klal Yisrael is purified from impurity along with Klal Yisrael, which is always connected to Hashem." Based on these profound words, it is easy to understand why, specifically nowadays, when we don't have bigdei kehunah to help us, nor do we have active kohanim or the Kodesh Kodashim, Jewish unity is especially crucial. *********************************************** P'ninat Mishpat - The Need for a Ketuba Even a chatan who does not write a ketuba document is likewise obligated in the base amount (Ketubot 51a), which is due for payment either after divorce or his death (from his estate). There are two opinions in the gemara (ibid. 10a) whether this obligation is from the Torah or is rabbinic. Even if the kallah agrees to forgo all of her ketuba or accept less than the minimum amount, it is forbidden for her husband to live with her (ibid. 54b), as if they were not married. This provision was instituted to prevent the situation where a wife might be psychologically insecure, fearing that her husband might decide to divorce her on a whim without financial consequences (ibid. 56b). Even though in the era of Rabbeinu Gershom's cherem not to divorce a woman against her will, this matter would seem less crucial (see Rama, Even Haezer 66:3), the halacha has not changed. Similarly, even in an era when most women pursue their financial concerns through the secular courts, the ketuba is still a full requirement. Another factor which can, in theory, reduce the confidence of the wife that her financial rights are preserved is the absence of the ketuba document. Therefore, a ketuba which is invalid (for whatever reason) or is lost must be replaced. There are some misconceptions in this regard, which we will discuss next time. **************************************************** Moreshet Shaul (from the works of Hagaon Harav Shaul Yisraeli zt"l) Free Men (Kfar Haroeh newsletter, 5717- ('57)) As we sit around the seder table, we will make the age-old declaration: "Now we are slaves, next year shall we be free men." During the first years of the State, we would almost have thought to replace those words with: "We were once slaves, now we are free men." However, the classic words seem more and more relevant under these days' conditions. We feel how much we aren't free, how tenuous our independence is, how dependant we are on grants, loans, bonds, etc. Furthermore, we seem to be dependant on the desires and interests of the superpowers, to the extent that our battlefield achievements don't stand up to the fear of harming prospects for the military, financial and political help of others. We are slaves, to those with arms, planes, oil fields, and dollars. We depend on handouts and leftover food from a rich uncle. That we feel. The hope for "next year shall we be free men," is said with hesitation, almost as if it is an unrealistic prayer. Is it?! It would seem that this statement refers to our nation's general situation, but we should consider its application on the personal plane as well. Let's analyze the situation within society and within ourselves and see if we are personally fully free. What are the true motives for our actions and behavior? Are we lead by logic and reason or by the pressure of, "what will people say?" We love to live among others and to have our opinions accepted by others. When we enter an unfamiliar society, we have the ground pulled out from under us. It's hard to stick out and not accept what others are doing, even if you don't like what they're doing. How many of us can say wholeheartedly: "I am doing what I believe in, regardless of what others think." Being a free man means to hold one's head high without fear even when hundreds of eyes stare at you in mockery. It entails not giving in, regarding the truth, one bit. [Rav Yisraeli often referred, in the early State years, to the inferiority complex, which was rampant in the religious community]. Let us reveal a secret. The two levels of servitude we have been referring to are independent. Chazal have taught us: "The only free man is one who is involved in Torah study." To the degree we will succeed to free ourselves from the internal bondage, we will be freed from the external foreign dependence. If we turn the prayer of "next year shall we be free men" into a decision and declaration to act like free men personally, then we will have justification to hope for the fulfillment of the prayer on a national level. ************************************************** Ask the Rabbi Question: I have developed an allergy to wheat. What am I to do regarding eating matza at the seder? Answer: The Talmud (Pesachim 35a) talks about five grains which can be used for making matzot, two of which are in the wheat family and three in the barley family. The important point is not really its botanical name but rather the fact that it can leaven in the way that wheat and barley do (ibid.). However, it is difficult to make assumptions about which grains are included in the list without precedent in classic sources. If there are grains which you are not allergic to, we will try to research whether they can be used for matza. Some are already being marketed (and, of course, should have proper rabbinical supervision). Those who have trouble eating matza due to its texture may eat it broken into fine pieces (Biur Halacha 461:1) or soaked in water if it hasn't dissolved (Shulchan Aruch, Orach Chayim 461:4). (I doubt this helps with an allergy, but it can be useful regarding other health issues). We tend to be particularly stringent on the amount of matza we eat on seder night. It may be that the absolute minimum shiur of a c'zayit, according to the letter of the law, will not affect you adversely. [We leave out this shiur in our public discussion, as not to raise unnecessary issues for those who are, baruch Hashem, healthy and can eat the customary amounts]. What happens if none of this is possible? Certainly if there is even a faint possibility of a violent, dangerous reaction, one should not take chances. However, if the reaction is less severe, the matter is more complex. The overwhelming majority of poskim agree that one does not need to make himself sick by performing a mitzva, even if it is not dangerous (Binyan Shlomo, 47; Mikraei Kodesh Pesach II, 32; Tzitz Eliezer XIV, 27; Chazon Ovadiah I: 32). Some learn this from the fact that one need not spend more than a fifth of one's property (and perhaps less) to fulfill a mitzva (Igrot Moshe, Orach Chayim I, 172). It appears from most of these sources that if only an unpleasant reaction will occur, but it is less than sickness, which is usually described as being bed-ridden (see Shulchan Orach, Orach Chayim 328:1 and Mishna Berura, ad loc.), that one would be obligated. Certainly, one wouldn't give a large sum of money to prevent a mild headache. We find that one is supposed to push himself to drink wine on seder night even if it effects him adversely (Shulchan Aruch, OC 472:10). (Grape juice was not available in early spring in the era before vacuum packing and refrigeration were developed). The extent of the effect of the wine and the question whether the drinking of wine is unique are discussed (see Mikraei Kodesh and Chazon Ovadia, ibid.). The question of how likely a reaction is is pertinent as well (Chazon Ovadia, ibid.). In summary, one should not be reckless and need not be a "hero" in fulfilling the mitzva of matza with expected, significant, negative reactions. However, one should look for alternatives and should be willing to sacrifice a fair measure of comfort if it is required to fulfill a mitzva. Harav Shaul Israeli zt"l Founder and President Deans: Harav Yosef Carmel Harav Moshe Ehrenreich ERETZ HEMDAH 5 Ha-Mem Gimmel St. P.O.B 36236 Jerusalem 91360 Tel/Fax: 972-2-5371485 Email: eretzhem@netvision.net.il web-site: www.eretzhemdah.org American Friends of Eretz Hemdah Institutions c/o Olympian 8 South Michigan Ave. Suite 605 Chicago, IL 60603 USA Our Taxpayer ID#: 36-4265359

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