Parashat Shavua

Hemdat Yamim Parashat zav

Hemdat Yamim Parshat Tzav- Shabbat Hagadol 12 Nisan 5764 ****************************************************************** This edition of Hemdat Yamim is dedicated to the memory of R' Meir ben Yechezkel Shraga Brachfeld o.b.m., Yitzchak Eliezer Ben Avraham Mordechai Jacobson o.b.m. ****************************************************************************************** Eretz Hemdah is the premier institution for training young rabbis to take the Israeli Rabbinate's rigorous Yadin Yadin examinations. Eretz Hemdah, with its distinctive blend of Religious Zionist philosophy and scholarship combined with community service, ensures that its graduates emerge with the finest training, the noblest motivations resulting in an exceptionally strong connection to Jewish communities worldwide. ************************************************************************************************************************ We just received the results to our young rabbis' examinations at the Chief Rabbinate toward receiving the prestigious degree to enable a rabbi to serve as a rabbinical judge (kosher l'dayanut). The subject matter was all of Even Haezer, making the examination arguably the most difficult and important of the five tests. Out of the 23 of our students who took the examination, 22 passed (96%). The national average, excluding Eretz Hemdah, was 54%. More than half of our young rabbis received a high grade, compared to just over 10% nationwide. We wish the entire Eretz Hemdah family to continue fulfilling the charge of "yagdil Torah v'ya'adir," to glorify the Torah and spread it. *************************************************************************************************************************** You Need a Strong Foundation Harav Yosef Carmel In our parasha the Torah dedicates several p'sukim to the description of the preparations needed to erect the Mishkan (Tabernacle) and the beginning of the service in it. A kohen, for example, is not allowed to begin his service without bringing a minchat chinuch (meal offering of initiation). A kohen gadol needs such an initiating offering every morning (see Vayikra 6:13 and Rambam, Klei Hamikdash 5:16). As the parasha proceeds, we find a whole chapter on the anointing of Aharon and his sons and the various animal sacrifices that accompanied the beginning of the seven days that opened the service in the Mishkan (shivat y'mei hamiluim). Such careful preparations are found as atonement and spiritual initiation throughout history for generations of kohanim. Evidence of this type of practice were uncovered a few years ago in one of the most significant archeological finds in Israel, or the world for that matter. A large altar was found on the eastern slopes of Har Eival, a place that is mentioned prominently in the Torah. It is almost certain that this was the altar that Yehoshua built when Bnei Yisrael entered Eretz Yisrael, as Hashem commanded Moshe. It was on Har Eival that Bnei Yisrael were to, on the day they entered the Land, build an altar, bring sacrifices and write the words of the Torah on stones (Devarim 27: 4-8). This altar, which was used by Bnei Yisrael during the fourteen years of capture and division of the Land was, as we can now see, abandoned and covered in dirt in an orderly manner. This apparently happened when Bnei Yisrael moved the Mishkan to its more permanent location at Shilo, at which point sacrifices became forbidden everywhere but there. How was this altar constructed? The altar was built in two stages. Originally, sacrifices were brought on the natural ground level, on top of the rocks present at the spot from before. Apparently, after that area was sanctified by the sacrifices, a large altar was built on top of the spot. (The dimensions are almost precisely as they are described in the tractates of Zevachim and Midot and the Rambam's Laws of Beit Habechira.) This concept of consecrating and then building has an additional, historical precedent in connection with the shofet, Gidon. First, Gidon was instructed to bring some food to a stone and it was consumed like a sacrifice. Only afterwards did Gidon build a proper altar to Hashem on the spot of the sanctified stone. (Shoftim 6: 10-24). (We suggest to learn more about these important, archeological finds in Adam Zartel's book, "Am Nolad." They prove that which the Talmud Yerushalmi says that the Kuttim lied when they raised questions as to the authenticity of our traditions.) The eternal lesson from these concepts is that any attempt to build holiness requires that there be a process of sanctification and fundamental preparation. Let us pray that we will merit seeing the preparations and the realization of such sanctity. *************************************************************************************************************************** P'ninat Mishpat Close to four years ago, when we began Hemdat Yamim and explained the significance to us of P'ninat Mishpat, we brought the following two paragraphs of backgound. Eretz Hemdah has been running the kollel away from the public eye for 17 years. From time to time, it is appropriate to remind our readership about our mission. As we will mention at the end, at this time we have some very good news in this regard that we are proud to share with our readership. The cornerstone of Eretz Hemdah is our kollel for dayanut (training Rabbinical Court justices). It is our conviction that a critical element in the further, spiritual development of the State of Israel is an effective Rabbinical Court system. Our core philosophy in educating young rabbis is that a rabbi (dayan or other) is a leader. For him to function best, there should be mutual respect between the leader and the community. This approach is reflected in our selection of kollel fellows (all I.D.F. members) and the fact that all of them volunteer weekly in a variety of communal activities serving a broad spectrum of Israeli society. Dayanim with such a background can more effectively bridge the gap with the general Israeli populace within the sensitive atmosphere of the Rabbinical Courts. We regret that the practice of going to a din Torah (adjudication at a Rabbinical Court) to resolve disputes is avoided by most, and not because they are able to work out their disputes alone. Part of the blame belongs to the Rabbinical Courts, which have not succeeded sufficiently in representing the Torah in a more attractive way to society at large, while remaining true to halacha. Another major problem is the community's lack of awareness and appreciation of the vitality and relevance of our timeless Torah laws to a modern society. *********************************************************************************************************************** Moreshet Shaul (from the works of Hagaon Harav Shaul Yisraeli zt"l) Drasha for Shabbat Hagadol- 5711- Part II (based on Drashot Liy'mei Hapesach, pp. 52-54) [We saw last time that for us to merit redemption, Eliyahu will have to heal the rift between fathers and sons. One of the areas where this rift is felt is in the reaction to the experience of Pesach. The wicked son feels no interest in the "work" of the day, but his father's apathy may actually be the root cause of the son's feelings.] The gemara (Chagiga 14a) tells us that while Yeshaya foretold of 18 curses, the final, most powerful one was, "the youth will domineer over the old and the lowly [from the root of "light"] over the respectable [root of "heavy"]" (3:5). This, it explains, refers to a generation that thinks that serious (heavy) matters are light that will dominate a generation that thinks that the light is serious. Indeed, derech eretz (respect for others) is a basic requirement for Torah. Not only is it impossible to fulfill one's obligations between man and man without derech eretz, but it is not even possible to do mitzvot between man and Hashem without it. The youth in Israel seems to have accepted an approach that in order to have a close, open relationship with someone, one has to ease up on such formalities as derech eretz. However, this is an anti-Torah concept. The Torah teaches extensively the proper manners toward all sorts of people close to a person, whether it is between spouses or friends and certainly by children towards parents. In fact, the basic building block of our relationship with Hashem is the gratefulness we owe Him. With this foundation in hand, the Jewish people knew how to train a child from the youngest age that the Torah is the very essence of life. When the child actually got this feeling from all that surrounded him in the home, then he was willing to accept his father's instructions to follow and cherish Torah and mitzvot. But if a child sees that his father doesn't inquire about what he learns or, for that matter, doesn't open a sefer, when he sees that for his father, the essence of life is anywhere but in the shul, and that his mind is everywhere but in his davening, then the child will try to rid himself of any responsibility to a Torah lifestyle that he was taught. A child who hears that it is difficult to be a Jew, even in regard to those matters where it is actually easy and even enjoyable, will not be attracted to it. That is the meaning of the gemara about a generation for whom the light is like heavy. Even those mitzvot that are actually easy the father complains about as if they were heavy. In response, the child will rebel and treat the heavy [in gravity] matters as if they were of no import. While this appraisal of the situation may sound depressing, it should also be encouraging, because it means that the matter is up to the parents to a great degree. [We saw last time that] the question of the son, "what is this work for you?" can be interpreted both as a sign of the Torah being forgotten and that we will have children. The forgotten Torah is not forgotten by the child but by the father, who will not remember how to properly appreciate it. But the good news that is learned from that pasuk is that there is still a child to engage in dialogue. The midrash (Yalkut Shimoni, Tehillim 58) contrasts the disciples of Avraham and those of Bilam. Why not contrast the masters themselves? The answer is that often we can uncover the true nature of the teacher by observing the behavior of the student. So it is with parents and children as well. So there is a challenge, but there is also hope. We need to learn to teach our children that, "for this, Hashem did for me." If the father can internalize the message of Pesach and the Torah in general, then there is hope. Then one can unite the generations to welcome together Eliyahu's return. ************************************************************************************************************************** Ask the Rabbi Question: Where does one who is traveling for Pesach sell his chametz? Answer: All things being equal, it is better to sell chametz in the place where the chametz is found, because it makes it possible for the non-Jew who buys it go claim that chametz. Despite the fact (or, possibly, because of the fact) that the sale is somewhat unrealistic from a commercial perspective, it is proper to make it as practical as we can. However, other factors are involved. If one is traveling significantly to the east (for example, from New York to Israel) then there is a problem to sell one's NY chametz in NY. The laws of Pesach and other time-based mitzvot are determined by the halachic time at the place where one is at a given time, irrespective of his place of origin. When the time to destroy chametz and the time it is prohibited to possess it occur in Israel, the laws apply to all chametz that one owns, including that in his NY home. Furthermore, once the 6th hour of Erev Pesach comes, the chametz becomes forbidden in benefit and, as a result, halachically impossible to sell (see Pesachim 6b). When that takes place in Israel, it is still the previous night in NY and most chametz has not yet been sold. Therefore, the sale has to be done in Israel at the right time for the person, even though his chametz is in a place where it would not yet seem to be problematic. One can solve the problem by approaching a NY rabbi who carries out two sales, the earlier one being called a mechirat yud gimmel. This early sale, done before the time of bedikat chametz (searching for chametz), is primarily intended to exempt those who will be away for all of Pesach from checking their house (see Mishna Berura 436:32). By selling their chametz and renting out their house at that time, the obligation to check the house never starts. This sale also solves the timing issue for our Israel-bound traveler, as it precedes Pesach morning in Israel. Someone traveling west who leaves chametz in Israel has fewer problems getting rid of his chametz before Pesach. If he sells in Israel, he is covered time-wise. (It is preferable but probably not absolutely necessary to inform the rav as to who will have access to his apartment should the non-Jew want to claim his chametz on Pesach.) Regarding the possibility of selling "Israeli chametz" in NY, the matter is more complicated, as follows. Assuming the sale takes place after it is already too late in Israel, we must decide how to look at chametz in a place where the prohibitions apply that is owned by one for whom the 6th hour of the day before Pesach has not yet arrived. It is agreed that a person violates the prohibition of possessing chametz only if he himself is in a place where the prohibition applies. However, Igrot Moshe (OC IV, 94) says that we also have to be stringent not to allow chametz to be in Jewish hands when chametz in its place is forbidden, even if, for the owner, there is still time. (He bases this on a precedent that the laws of isur hana'ah and chametz sheavar alav hapesach apply even in cases where there is no personal liability.) Although Rav Moshe presented his position tentatively and the majority opinion that argues on him seems logical, it is hard to discount his opinion (see Mechirat Chametz K'hilchato 3: 14-17). (An early sale in NY could solve this problem, as well.) The problem of a westward bound traveler selling in Israel is the re-purchase after Pesach. (According to Rav Moshe, the problem exists for one selling NY chametz while in Israel.) When the rav buys back the chametz after Pesach in Israel, it is still Pesach for the owner in NY. The seller should inform the rav that he will be abroad and the re-purchase should not apply to his chametz until after Pesach is over for him. If the seller forgets to tell the rav and cannot reach him, he should declare that he cancels the rav's authority to buy back his chametz until later. 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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