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Soncino p.838
Shabbat ends in London at 10.28pm
| Sidra Lite | |
| The Complaints Department | Rabbi Yehudah Black |
| Which 'houses' require a mezuzah? | Rabbi Daniel Roselaar |
| G-d helps those who help themselves | Rabbi Ephraim Mirvis |
| Early Man and recent women in the Carmel Caves | Simon Goulden |
| Riddle of the Week | Rabbi Ephraim Mirvis and Anthony Kent |
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The story is told of an elderly Jew who was transferred to a Jewish hospital in Brooklyn. After only a few days, he applied to return to his previous domicile. The Senior Registrar came to see him to find out why he was leaving. 'Is the food not up to standard?' he asked. 'I can't complain,' the man replied. 'Are the nurses not doing their job?' 'I can't complain.' 'Is the medical care not up to scratch?' 'No, I can't complain.' Then why do you want to leave?' ' That is exactly it, I can't complain!'
Jewish people like to complain, which is nothing new in our long history.
GRUMBLES.
In this week's Sidra, after only three days departure from Mount Sinai, the
Israelites instigated and prompted by the Erev Rav, (the mixed multitude who
accompanied them upon their departure from Egypt), became fed up with the
manna that G-d had provided them throughout their journey. In fine tradition,
they grumble. 'Who will feed us meat? We remember the fish that we ate in
Egypt for nothing, and the cucumbers, melons, leeks, onion and garlic.' Later
they protest. 'Why did you take us out of Egypt?'
The Talmud in Arachin (15a) includes this act of rebellion as one of the ten trials with which our ancestors tested the Almighty whilst in the desert.
NO MEAT?
A number of questions may be asked at this point. The Torah says that they
left Egypt with great flocks of sheep and herds of cattle (Shemot 12:38).
Even if we were to assume that these animals had been consumed already, nevertheless
we are told that when, on a later date the Children of Israel were about to
enter the land, the Tribes of Reuben and Gad possessed large herds (Bemidbar
32:1). Why, therefore, should there be a shortage of meat at this point? A
second question is: Was the food consumed in Egypt really so good that the
Children of Israel remembered the fish that was free of charge? And, conversely,
did the Manna have such a bad taste to warrant a rebellion against G-d? Why
then does the Torah (11:7-9) continue to describe the pleasurable and delightful
tastes of the Manna?
NOTHING FOR NOTHING
From all the above, it seems that the dissatisfaction with the Manna, the
grumbling about the lack of meat, and the happy memory of a better type of
food in Egypt was a symptom and not the cause of general discontent. Rashi,
quoting from the Midrashic commentary, the Sifrei, reads a little deeper between
the lines. Firstly, he says that the Egyptians gave nothing away for free.
We learn that they would not even give the Israelites straw to prepare the
bricks. How, therefore, could one expect them to give away the fish for nothing?
Instead, the explanation is not that they received fish chinnam, free of charge but, chinnam min hamitzvot, for nothing, without the religious duties and responsibilities that go with it. They complained: 'Why did you take us out of Egypt? There we had it easier, there were no spiritual demands to limit us. We did not have to bother with the problems of Kashrut, we could do what we wanted on Shabbat. We had a life, which was chinnam. In Egypt, we had a life non-regulated in our behaviour. Now after the Torah has been given, however, we have to live a life full of restrictions.'
According to this view, the rebellion had nothing to do with the quality or quantity of food, but their complaints were a simple excuse for them to vent their frustrations about the mitzvot.
TRUE FREEDOM
When G-d first appeared to Moses at the Burning Bush, he was told: 'When you
have brought forth this people out of Egypt, you shall serve G-d on this mountain.'
(Shemot 3:12) The entire purpose of the Exodus from Egypt, was in order that
fifty days later, the Children of Israel would be given the Torah on Mount
Sinai and follow Hashem's mitzvot. In other words, the two events became indivisible.
A true freedom could not be achieved through the Exodus alone without the
acceptance of the Torah and the keeping of its mitzvot.
Perhaps this explains the meaning of the very beautiful dictum from Pirkei Avot (Chapter 6) where Rabbi Yehoshua Ben Levi says: 'A person can only be free if he occupies himself in the study of the Torah.'
According to the Torah, it is only the doorways of houses to which mezuzot must be fixed. Consequently, it is necessary to clarify the Halachic definition of a house in order to be able to establish which buildings and rooms require a mezuzah. Without such definition, it would be impossible to know whether a mezuzah should be affixed to structures such as garden sheds and garages.
The Talmud records a discussion about the status of various forms of storehouses. According to one Sage, if the area is used for other purposes also - the example given in the Talmud is a lady's dressing room - then it certainly requires a mezuzah whilst, if it is used solely as a storage area, then the Halachah is the subject of dispute. According to another Sage, if the area is only ever used as a storehouse, then it definitely does not require a mezuzah but, if it is used for other purposes also, then the Halachah is the subject of dispute.
Maimonides rules that whilst a mezuzah should be affixed to a storeroom that is used for another purpose also, it is not necessary to affix one if it is not used for any other purpose. However, the Shulchan Aruch adopts a more stringent approach in accordance with other classical authorities, and rules that under all circumstances such rooms or buildings do need a mezuzah.
The Halachah is in accordance with the ruling of the Shulchan Aruch. Accordingly, outdoor sheds and storage rooms should have mezuzot (providing they have the required dimensions to qualify as a room - 16 sq. cubits, approx 36 sq. feet). Likewise, the doorways to a garage also require mezuzot.
Because of the dispute between Maimonides and the Shulchan Aruch regarding areas only used for storage, the Aruch Hashulchan and other later authorities recommend that whilst a mezuzah must be fixed, a beracha should not be recited. Obviously if a garage or other storage area is also used as a workshop or recreation room, etc., a beracha should be recited.
G-d helps those who help themselves
In today's Sidra of Beha'alotcha, we are presented with the shortest prayer on record. Moses entreats Hashem on behalf of his sister Miriam, "G-d please heal her please" (Bemidbar 12:13). The five Hebrew words of this prayer contain only 11 letters altogether. Clearly, Moses' intention was to be as brief as possible. But why?
There is a precedent which is recorded in the Sidra of Beshelach. When the Israelites were caught between the Egyptian devil and the deep blue sea, Moses fell on his face and pleaded to Hashem to save the people. Hashem responded, "Why do you cry out to me? Speak unto the Children of Israel that they may go forward". (Shemot 14:15). This was not a time for prayer. It was a time for action. Move forward to do something, Hashem was saying, and I will be behind you.
When Miriam became critically ill, Moses remembered this lesson. His place was at her bedside, giving her moral support and arranging for the best possible medical care. Consequently, his prayer to Hashem was purposefully brief. Rashi comments: The people would have accused Moses, saying: "His sister is in a terrible state, and all he does is pray." While the saying itself does not appear in the Bible, from Moses we learn that G-d helps those who help themselves.
by Simon Goulden
Early Man and recent women in the Carmel Caves
Those looking for evidence of early Man in Israel need go no further than the fascinating Carmel Caves - but bring a torch! The story behind the discovery is as interesting as the discoveries made there. In the early years of last century, the port of Haifa was being developed and the Carmel Range was being searched for suitable rock to be quarried for its construction. Garrod and Bight, a British archaeologist and anthropologist, worked here for several years but, needing more help, turned to British volunteers. A group advocating equal rights for women agreed to help on one condition: the work at the dig could ONLY be done by women. They discovered human remains and animal bones from cave dwellers who must have lived in the area over 5000 years ago! There is evidence that the early inhabitants sat around their campfires and, having eaten their fill, threw the bones out of the cave to form a midden. No wheely bins here! You can find out more about their lifestyle in the display at Gan Ha'Em in Haifa.
Visiting the caves is a relatively safe and exciting trip for young and old alike. Great photographs can be taken from inside the cave looking out of the opening, which some say looks a little like a camel.
You can easily find the car park, which is but a short walk to the caves, from Route 4, the old Haifa road. Look out for the signs between km 186 and 187. And don't forget that torch.
Last week's questions:
1) set by Rabbi Ephraim Mirvis.
There is a remarkable double connection between these three:
1.The Sidra of Naso,
2.Psalm 119 and
3.Masechet Babba Batra.
Can you work out any one or both of the connections?
Answer:
i) Naso is the longest Sidra, Psalm 119 is the longest Psalm and Babba Batra
is the longest Masechet
ii) Naso has 176 verses, Psalm 119 has 176 verses and Babba Batra has 176
pages.
2) EXTRA CHALLENGE - set by the "Bobby boys" of Dunstan Road, Golders Green.
Which tefilah is discussed in the Gemara and in the Shulchan Aruch, but is not mentioned by the Rambam?
Answer:
Tefilat Haderech.
This week's question:
1) set by Rabbi Ephraim Mirvis.
Fill in the missing item in this sequence:
Succot, Purim, Pesach, Shavuot, _____?
2) EXTRA CHALLENGE - set by Anthony Kent of Borehamwood.
A man attends the same Shul every Shabbat. On four consecutive Shabbatot he was called up to the Reading of the Torah and the same verses from the Torah were read to him. How can that be?
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