Tuesday, May 27, 2008

Selections from Rabbi Baruch Epstein - BeMidbar

TORAH TEMIMAH
PATERNAL FAMILY HERITAGE
במדבר פרק א ב שְׂאוּ אֶת-רֹאשׁ כָּל-עֲדַת בְּנֵי-יִשְׂרָאֵל לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם
מסכת בבא בתרא דף קט/ב משפחת אב קרויה משפחה משפחת אם אינה קרויה משפחה
Simply the males build the material aspects of civilization, and are thus called “builders” (בנים). As stated in Bereshis 5, 28, “a son was born to him that built the world”. And as the Ralbag explains a still-born baby is not called בן, since the baby did not have a chance to build the world.
Many practical differences deriving in one’s family heritage being from the father and not the mother. Maternal-only brothers and sisters do not inherit one another. Only paternal family members are responsible to redeem someone that was sold into slavery.
This concept can also assist in understanding the principle עמוני ולא עמונית מואבי ולא מואבית (this seasonal time of reading the book of Rus). The exclusion exists only for the males, since they are the main component of that civilization (that was banned from converting to the Jewish nation).
Also, the law recognizes greater responsibility to paternal family members in matters of charity and chalitzah. Alternatively, the Gemara (Kidushin 68b) states that maternal-only brothers have greater love for one another than paternal brothers.
EVEN DOVID HAMELECH CAN NOT DO THE JOB OF THE LEVIIM
במדבר פרק א נא
וּבִנְסֹעַ הַמִּשְׁכָּן יוֹרִידוּ אֹתוֹ הַלְוִיִּם וּבַחֲנֹת הַמִּשְׁכָּן יָקִימוּ אֹתוֹ הַלְוִיִּם וְהַזָּר הַקָּרֵב יוּמָת
מסכת שבת דף לא/א
אמר ליה ההוא עובד כוכבים להלל מקרא זה על מי נאמר א"ל אפי' על דוד מלך ישראל
This Gemara is in the middle of the story of the non-Jew that came to Hillel and asked to be converted on the condition that he could become a Cohen Gadol. Hillel told him to study the entire Torah first. And when the non-Jew started to learn this verse, he approached Hillel and asked him to whom does this verse reference. And now Hillel told him even to Dovid HaMelch could not do the service of the Leviim (let alone the Cohanim). The non-Jew understood and then converted without the condition.
Why did Hillel mention the King? Reference is to another Gemara (K’risus 6b) regarding the prohibition to benefit from anointing oil used for the Cohanim. In that Gemara a King is not included in the prohibition, since a King is not included in the category of an unauthorized person (זר). A King is also considered an anointed person. Nevertheless, in the matter of an unauthorized person for the service of the Leviim, a King is included in the prohibition.
Why did Hillel specify Dovid HaMelech? This alludes to the concept that even though converts are beloved to HaShem, and Dovid is descendent from Rus (probably the most famous convert), and Dovid was a King, nevertheless, this verse even applies to him. Further in Divrei HaYamim, one sees that Dovid desired to carry the Aron, he was specifically told that he could not since this was a job for the Leviim. Thus, how much more so, the prohibition to be a Cohen Gadol would apply to Dovid and thus, also, this potential convert.

TOSEFES BERACHA
במדבר פרק א מב
בְּנֵי נַפְתָּלִי תּוֹלְדֹתָם לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמֹת מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כֹּל יֹצֵא צָבָא
For all other tribes, the verse uses the language of לבני with a Lamed in front, but not for the tribe of Naftoli. It is possible to say that until this counting in the Desert, the tribes did not encamp by an ordered structure. Rather the tribes pitched their tents in no order but were all mixed together.
Thus, when they now were commanded to count per tribe, it was necessary to announce first that the members of the tribe to be counted needed to separate from all the other population to the place of the tribe being counted. For example, first to be counted was Reuven. Thus, the announcement went out that all members of the tribe of Reuven should move themselves to a designated area and be counted. And, so the announcement was made 11 times as each tribe was counted.
And the tribe of Naftoli was the last to be counted. Thus, all the other tribes had already “moved” out, and only the members of the tribe of Naftoli were left, and no need existed to make an announcement. Thus, the Lamed indicated the announcement for the other tribes and was not needed by Naftoli.
Why was the tribe of Naftoli counted last? The counting was according to the order of the “flags”, the designated groupings of three tribes, as mentioned in Chapter 2. Naftoli was the last of the fourth set.
Why was the arrangement that Naftoli would be the last of the fourth set (and thus, the last of the tribes)? It is possible due to the fact that the tribe of Naftoli was known to be light on their feet (fast), and the animal allusion from Yaacov was a fleet deer. Thus, their position in the back of the moving nation, allowed that in the event of a need for the nation to stand still or move faster, they could run quickly to all the other tribes, and have the pace of the march changed.
במדבר פרק א מו
וַיִּהְיוּ כָּל-הַפְּקֻדִים שֵׁשׁ-מֵאוֹת אֶלֶף וּשְׁלשֶׁת אֲלָפִים וַחֲמֵשׁ מֵאוֹת וַחֲמִשִּׁים:
This is curious that by all the other tribes the number of the population concludes with a complete number in the hundreds, with no tens or single units. The exception is the tribe (Gad verse 25) which ends in a number of 50 (and thus the total of all the tribes also has a full number plus 50). The same pattern exists in the counting of the tribes in Parshas Pinchas, where all end in complete hundred units, with one exception (Reuven) which has a count ending with 30.
It is well known that in many places the numbers are rounded off (39 to 40, 49 to 50, 69 to 70, etc.). Thus, numbers are rounded off (up or down) to make even hundreds. The only exception would be when the number is exactly 50, and then, the number would not be rounded either way, which is the case in this Parsha.
The difficulty remains for Parshas Pinchas, where the number count is 30, which per the previous explanation should be rounded off to the nearest hundred. Perhaps, one can learn from Parshas Beshalach (Shmos 14, 7) that Paroh sets up his army to pursue the Jews, the verse states ושלשים על כולו (establishing groups of 30). Thus, by an army, a group of 30 is an important number unit. And, thus, in Parshas Pinchas which has a greater connection to a count for military purposes, then a number of exactly thirty would not be rounded to the nearest hundred.
The importance of the number 30 is found in Tanach (Shoftim 10,4, Shmuel I 9,22, Shmuel II 23, 13) and in Gemara (Berachos 32b, Chulin 92a)

Tuesday, May 20, 2008

Parsha Aide - Bechokosai

Read this doc on Scribd: Beginning and the End

Q&A - Bechosai

Understanding of the Parsha according to the teachings of the Rebbe ‎ממ"ש

QUESTION: We find the Rabbis in the Gemara, seemingly “cursing” another and later it ‎is interpreted as a blessing. Why not just say a blessing in the first place? ‎
ANSWER: Curses in the Torah (like this week’s parsha) and from the Rabbis are in fact ‎blessings, even wonderful blessings. However, since the source is so “high” (not ‎apparent) the blessing must be enclothed in the opposite manner (like a curse) since ‎not able to be received by us in the revealed format.‎ ‎ ‎ ‎ ‎לקוטי שיחות כרך א עמ' 287)‏‎ ‎‏(‏

QUESTION: Why does the Torah allude to the concept of learning Torah (using ‎intellect) with ‎חוקים‎ (beyond intellect)?‎
ANSWER: ‎חקיקה‎ – engraving’s advantage over written letters is that they are not an ‎independent entity, but an integrated part of the whole. Study of Torah needs labor until ‎engraved. If one learns Torah with commitment of Kabolas Ol (Chukim), then one is ‎rewarded with potential to “progress” further.‎ ‎ ‎ׁ(לקוטי שיחות כרך ג, עמ' 1013)‏

QUESTION: What does the last two Mitzvos (Bechor and Maaser) of the Parsha and of ‎Sefer VaYikra teach us?‎
ANSWER: Mitzvah of Bechor is an inherent holiness that comes from high. This ‎represents the inspiration from Above that seeks to motivate our service below. The ‎Mitzvah of Maaser is accomplished by the service of Jews in this world, indicating ‎the inspiration from below. Our service utilizes both, however, everything goes ‎after the conclusion (Maaser) that our avodah in this world is primary. ‎‏ (לקוטי ‏שיחות כרך יז, עמ' 332)‏

QUESTION: Verbal expressions of Vidui without complete Teshuvah do not affect ‎personal or communal redemption. Does it have any value?‎
ANSWER: Verbal expressions (Vidui) even without Teshuvah, still has effects:‎
‎1.‎ Outward expression brings out the feelings of Teshuvah that are in the heart and ‎thoughts of the person
‎2.‎ Extra push to complete the process of Teshuvah in the person that is in the midst of ‎Teshuvah
‎3.‎ Reminder of past deeds triggers Teshuvah (due to dichotomy between speech & the ‎heart)‎
A declaration of Teshuvah might not be sincere, nevertheless, it is not worthless, since ‎it will ultimately lead to complete Teshuvah ‎ ‎ ‎‏ (לקוטי שיחות כרך כז, עמ' 207)‏‎ ‎
QUESTION: Why the stress on physical rewards in our Parsha (isn’t spiritual the main ‎area of reward)?‎
ANSWER: Stress on physical rewards in this Parsha emphasizes that the rewards are a ‎direct consequence of our actions, and they happen to our physical and spiritual lives. ‎Physical rewards express the desirability of Torah and Mitzvos that effuses blessings ‎also to our physical lives. ‎ ‎ ‎‏ (לקוטי שיחות כרך לז, עמ' 174)‏

Sunday, May 18, 2008

Tosefes Beracha - selections - Bechukosai

ויקרא פרק כו יז
וְנָתַתִּי פָנַי בָּכֶם וְנִגַּפְתֶּם לִפְנֵי אֹיְבֵיכֶם וְרָדוּ בָכֶם שׂנְאֵיכֶם וְנַסְתֶּם וְאֵין-רֹדֵף אֶתְכֶם:
The scholars of the Hebrew language express the distinction between the word אויב and the word שונא, both of which mean an adversary. The noun אויב implies an enemy that hates in a revealed manner and does wrong actively. Whereas, the noun שונא is someone that hates at times only in their heart and does not take negative actions. This distinction in found in many verses in Tanach.
Rashi explains (Devarim 1, 44) on the verse, “They would pursue you like bees.” Just like bees sting a person, the bee immediately dies, so should happen to one’s adversary that when they do bad to you, they should immediately die.
And this is the explanation of this verse. When an adversary (אויב) performs negative acts to the Jews, the result should be that the adversary should die (like the example of the bee), and then the שונא (who hates internally) would be left to rule over us, and the language of the verse is precise.


ויקרא פרק כו מד
וְאַף גַּם-זֹאת בִּהְיוֹתָם בְּאֶרֶץ אֹיְבֵיהֶם לֹא-מְאַסְתִּים וְלֹא-גְעַלְתִּים לְכַלֹּתָם
Evidently, this verse is a reference to a future time when the Jews are in Galus and HaShem promises for the future. Yet, the verse is written in the past tense requiring an explanation.
Possibly, the concept of repulsiveness (מאוס) has two types. One type is repulsive for a set time due to a reason that will pass and then the matter would become likable again. For example, food when one has a sickness or indigestion, then food appears to be repulsive. However, when one feels better, food returns to being attractive and desirable.
Then, another state of repulsiveness is constant, for all times. Even thinking about the item, would bring feelings of disgust.
Thus, this verse is saying like the first type. Even with all these degrading actions while in their lands, the disgust would be a thing that is limited to the past, and would not be so disgusting to continue into the future. Thus, then the time passes, one would return to have mercy and have good feelings.
Thus, one can possibly explain the end of Megilas Eichah where the verse says מאוס מאסתנו. How could the author of that Megilah end the Megilah with a negative statement (contrary to the well-known principal that one does not end a Parsha or Sefer with negative concepts)? However, this could be an allusion to comforting, as if to say that the disgusting matters will not remain forever disgusting to us since the anger against us would be removed, we would return in Teshuvah to a state of a loving relationship.
Besides Megilas Eichah, we also find three other Books in Tanach that seem to end in negative concepts. The others are Megilas Koheles, Yeshayahu, and Malachi. A sign to remember these four books isאקים את סוכת דוד – איכה, קהלת, ישעיה, מלאכי הרחמן הוא יקים לנו את סוכת דוד ב"ב

Torah T'mimah - Bechukosai - selections

PROPERTY OF A WIFE THAT DIED
ויקרא פרק כו כ וְתַם לָרִיק כֹּחֲכֶם
מדרש רבה
זה המשיא את בתו ונותן לה ממון הרבה ולא הספיקו שבעת ימי במשתה לצאת עד שמתה בתו, נמצא קובר את בתו ומאבד את ממונו

In general, a husband becomes the owner of the wedding gifts after the wedding. Thus, in event of a death of the daughter immediately after the wedding, the father stands to lose his daughter and the money of the gifts for the wedding (נדוניא). Tosefos does honor the written request of the father that writes that the gifts to his daughter do not transfer to the son-in-law, if the daughter was to die soon after the wedding. The intent of the father is that the gifts to his daughter are for her benefit and not someone else.
Most recognize the concept that the husband inherits the wife is a rabbinical decree. Therefore, based on this Medrosh, Rabbenu Tam and the Rabbis of France issue a decree that if a wife was to die during the first year after the wedding, then the all the bride’s personal property would revert to her father or her legal heirs (not to the spouse). In the lands of Poland and the East, they decreed that if the wife was to die during the first three years of marriage, all her personal property would go to her heirs (and not the spouse). And if this occurred in the fourth and five years after the wedding, then the husband and her heirs would split the property 50-50.

REDEMPTION OF THE ANIMAL AND ADDING A FIFTH
ויקרא פרק כז יג וְאִם-גָּאֹל יִגְאָלֶנָּה וְיָסַף חֲמִישִׁתוֹ עַל-עֶרְכֶּךָ:
תורת כהנים זה בבעלים אמור
If the owner redeems the animal from Hekdesh, then needs to add a fifth (which means a fifth of the total sum after the addition value is added-in plain words one adds 25%, making the added value 1/5 of the total result (125%/25%)). This applies only to the owner, since the verse uses the word גאל, which is applicable mainly to the former owner, since anyone else would be acquiring (and would have used a word such as קנה).
It is proper for the former owner to add a fifth to the value since the object has more value to the former owner (sentimental or otherwise). Further, the mitzvah of redemption only applies to the former owner. Please note that Rambam at the end of Hilcos Terumah provides another reason.

Monday, May 12, 2008

Sunday, May 11, 2008

PARSHA AIDE - BEHAR



THREE PERIODS OF YOVEL AND SHMITAH





PERIOD

48th year

49th year

50th year

51st year

56th year

57th year

1st Bais HaMikdash

6th year of cycle

Shmitah

Yovel

1st year of cycle

6th year of cycle

Shmitah

2nd Bais HaMikdash

6th year of cycle

Shmitah

Yovel

Counted but not observed

1st year of cycle

6th year of cycle

Shmitah

After Churban

6th year of cycle

Shmitah

1st year of cycle

2nd year of cycle

Shmitah

1st year of cycle





Friday, May 9, 2008

BEN CHAMASH L'MIKRA - BEHAR

Understanding of the Parsha according to the teachings of the Rebbe ממ"ש

QUESTION: כי תבואו אל הארץ... ושבתה הארץ שבת לה' (ויקרא כה,ב) What is the meaning of this verse that seems to imply that immediately after entering the land, one would observe the shmitah year (first one must observe six regular years)?
ANSWER: The Torah is teaching us that the purpose of the six years of working the land is for the seventh year of rest. However, the order is correct. The Torah shows that one must do one’s service in the world for the six days and only afterwards does one enjoy the benefits of the seventh year. This concept also applies to the each day as one works most of one’s day involved with mundane affairs, one needs to set aside times for the holy matters, praying and learning. (ספר השיחות ה'תש"נ כרך ה, עמ' 471)
QUESTION: What are the concepts of Shmitah and of Yovel in Chassidus?
ANSWER: Shmitah is the concept of nullification of the sense of self. A person feels oneself, but places oneself in nullification before HaShem. Yovel is a higher level of freedom from limitations. This level is similar to the spiritual level that will exist in the World to Come. Thus, the complete laws of Yovel were only observed during the high spiritual period of the first Bais HaMikdash. ׁלקוטי שיחות כרך ז, עמ' 170)
QUESTION: The Rabbis express the concept that the connection with revis (lending with interest) and the acceptance of the yoke of Heaven. Why is this connection with this specific mitzvah and not other mitzvos?
ANSWER: When a person lends with interest, one wants to make money without effort, like a gift. In G-d’s preferred system, physical and even spiritual “revenue” must be earned by striving and exceeds the value of a “free gift”. This mitzvah of revis expresses this concept best. (לקוטי שיחות כרך ז, עמ' 134)
QUESTION: The name of the Parsha seems to indicate opposite concepts – a mountain, yet it is not called by a name and in the Medrash it is called the smallest of the mountains. What is the point?
ANSWER: הגבהה וביטול but are really complementary. The more one feels the greatness of G-d, the more bitul is possible. This distinction is clear in that one needs both when understanding the difference between a Shliach (maintains own self) and a servant (a complete nullification). In avodah a person starts with bitul of contemplation (yet still feels separate), and then moves on to a bitul of Chakikah (engraved into oneself) (לקוטי שיחות כרך כב, עמ' 159)
QUESTION: וכי תאמרו מה נאכל (ויקרא כה,כ) This question seems to indicate doubt and challenge, yet tradition tells us the wise son asks this question. How do we understand this question?
ANSWER: The Ben Chochom is requesting details, and not challenging. He is asking about the nature of Shmitah, does it rely on a miracle (we don’t work the land, and G-d provides a miracle not through natural means)? G-d answers that even though the land is weak, it will provide enough produce for three years. The purpose of creation is achieved by our service of HaShem with mesiras nefesh. (לקוטי שיחות כרך כז, עמ' 183)

TOSEFES BROCHA - BEHAR

ויקרא פרק כה יד וְכִי-תִמְכְּרוּ מִמְכָּר לַעֲמִיתֶךָ אוֹ קָנֹה מִיַּד עֲמִיתֶךָ אַל-תּוֹנוּ אִישׁ אֶת-אָחִיו:
This is a proper place to cite the many warnings from our holy Rabbis regarding practicing deception against anyone from any nation (non-Jews).
Rambam(פירוד למשנה למס' כלים פרק י"ב משנה ז') discusses the disgraceful attribute of אונאה (deception). “It is not permitted to lie, cheat, deceive, etc. on the nations of the world. HaShem pronounced all such actions as evil and harmful to those that practice such acts.”
Sefer Chasidim (סימן תתרצ"ד) writes sharp words on this subject. “No person should do a wrong against non-Jews, just as one would not do so to a Jew. Such wrongful acts cause damage to the person and does not protect one’s property. And if such acts continue, that person’s descendants will suffer.”
Maharsha (כתובות ס"ז א') writes “Some gather wealth not honorably and by means of Chilul HaShem, and afterwards try to give Tzedakah from such ill-gotten proceeds. This is a Mitzvah that comes from a sin, and the wealth will not last.”
Beer HeiTiv (חו"מ שמ"ח ה') “I write this for the generations. I have seen one who became wealthy from the mistakes and nativity of non-Jews, that he lost all his property and did not leave after himself a blessing for his family. In contrast, many do Kiddush HaShem and return the monetary errors of non-Jews. These people should grew and be blessed and will leave assets to their children.”
It is fitting to mention that the Beer HeiTiv lived and wrote these words during the very frightening period of ת"ח ת"ט (1648-49) when the non-Jews staged pogroms in the area that this sage lived. Unbelievable horrors where visited in one Jewish town after another by the non-Jews. Nevertheless, the he declared the law to be righteous applied to all people.

ויקרא פרק כה נה
נה כִּי-לִי בְנֵי-יִשְׂרָאֵל עֲבָדִים עֲבָדַי הֵם אֲשֶׁר-הוֹצֵאתִי אוֹתָם מֵאֶרֶץ מִצְרָיִם
On this verse the Gemara (Kidushin 22b) says the Jews are not to be servants to servants. (The Gemara is discussing the law of boring the ear of a slave that states he wishes to remain a slave at the end of the six years of servitude. The ear that hear from HaShem the Jews are servants to G-d and not servants to servants, and now this Jew declares that he has a new master, thus, the ear is bored).
Now we might understand why we say the blessing in the morning blessings שלא עשני עבד (that He did not make me a servant). We are thankful that we are not in the status of a servant that is exempt from many Mitzvos.
How does this blessing connect to us in this age that such servants (that would be exempt from many Mitzvos) do not exist?
Thus, we would understand the blessing to mean that we recognize that we were not made to be servants to servants, but only a servant to G-d.
(Even though many work for others on a daily basis, but we are only assisting the boss, and we are a position to quit at any time, and thus this in not consider being in a state of a servant to a servant.)

TORAH TEMIMAH - BEHAR

SHEVI’IS FOOD PERMITTED FOR YOUR ANIMALS
ויקרא פרק כה ז וְלִבְהֶמְתְּךָ וְלַחַיָּה אֲשֶׁר בְּאַרְצֶךָ תִּהְיֶה כָל-תְּבוּאָתָהּ לֶאֱכֹל:
מסכת פסחים דף נב/ב אמר קרא ולבהמתך ולחיה אשר בארצך כל זמן שחיה אוכלת מן השדה האכל לבהמה שבבית כלה לחיה אשר בשדה כלה לבהמתך מן הבית
Food is only permitted to the owner of the field for the family’s consumption while the food is available in the fields for the wild animals to eat; after that time, a person must destroy any such stored food. This concept is derived from the cited verse since the word לבהמתך is extra. The base law is concerning the undomesticated animals must have access; the domesticated animals are the owner’s responsibility to feed. However, the extra word equates the domesticated animal to the undomesticated animal limiting the time one can feed the domesticated animal to the same time period that the type of food is available to the undomesticated animal. And the same law would apply to the human consumption of such food.
STRIGENCY OF SHEVI’IS
ויקרא פרק כה יג בִּשְׁנַת הַיּוֹבֵל הַזֹּאת תָּשֻׁבוּ אִישׁ אֶל-אֲחֻזָּתוֹ:
מסכת קידושין דף כ/א רבי יוסי ברבי חנינא אומר בא וראה כמה קשה אבקה של שביעית אדם נושא ונותן בפירות שביעית לסוף מוכר את מטלטליו שנאמר בשנת היובל תשובו איש אל אחוזתו וסמיך ליה וכי תמכרו ממכר לעמיתך או קנה מיד עמיתך דבר הנקנה מיד ליד לא הרגיש לסוף מוכר את שדותיו שנאמר כי ימוך אחיך ומכר מאחוזתו לא באת לידו עד שמוכר את ביתו שנאמר כי ימכור בית מושב עיר חומה מאי שנא התם דאמר לא הרגיש ומאי שנא הכא דאמר לא באת לידו כדרב הונא דאמר רב הונא כיון שעבר אדם עבירה ושנה בה הותרה לו הותרה לו סלקא דעתך אלא נעשית לו כהיתר לא באת לידו עד שמוכר את בתו שנאמר וכי ימכור איש את בתו לאמה ואע"ג דבתו לא כתיבא בהאי ענינא הא קמ"ל ניזבין אינש ברתיה ולא ניזיף בריביתא מאי טעמא ברתיה מגרעא ונפקא והא מוספא ואזלא לא באת לידו עד שלוה ברבית שנא' וכי ימוך אחיך ומטה ידו עמך וסמיך ליה אל תקח מאתו וגו' לא באת לידו עד שמוכר את עצמו שנאמר וכי ימוך אחיך ונמכר לך לא לך אלא לגר שנאמר לגר ולא לגר צדק אלא לגר תושב שנאמר גר תושב משפחת גר זה עובד כוכבים כשהוא אומר לעקר זה הנמכר לעבודת כוכבים עצמה
The main part of the prohibition of Shvi’is is working the land. The lav of selling produce of Shvi’is is only a small, side portion of the laws, and thus called אבק.
The question is why the harsh punishments for transgressing this lav, whereas other “stricter” transgressions do not have such extensive punishments. Possible one could explain like the Gemara (Sanhedrin 39a) explains the reason for the law of Shvi’is. HaShem says to the Jewish people, plant for six years and let the land alone for the seventh year in order that you should know that the land is Mine. Toras Cohanim states the HaShem says do not let this be bad in your eyes for you are really strangers and temporary dwellers in this land. Thus, anyone who treats the laws of Shvi’is lightly is as if not admitting the land is not owned by HaShem and brings produce at His command. Thus, one is saying that his own power causes the produce, and denies a main principal of G-d’s Providence in the world and is subject to the harsh punishments.