SHABBAT MEVARACHIM
Hertz p.463
Soncino p.651
Shabbat ends in London at 8.51pm
| Sidra Lite | |
| Sidra Insights | Rabbi Boruch Davis |
| Counting the Omer | Rabbi Daniel Roselaar |
| Anger | Chief Rabbi Dr Jonathan Sacks |
| Ein Harod | Simon Goulden |
| Riddle of the Week | Rabbi Ephraim Mirvis |
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Our Sidra opens with the dedication of the Tabernacle and the inauguration of the Priesthood. The entire nation of Israel experienced a profound awareness of G-d, as He manifested His presence amongst them. But tragedy struck when two of Aaron's sons, Nadav and Avihu, came forward with a 'strange fire, which they had not been commanded to bring'. They were struck down by a Heavenly fire, and died instantly.
In the aftermath of their deaths, the Torah tells us, "Vayidom Aharon" - Aaron was silent. At this unique juncture in the nation's history, Aaron put his duty to the nation ahead of his personal feelings. As the High Priest at the time of his inauguration and the dedication of the Altar, he had to proceed with the service.
Aaron was not the only one who was silent as we shall see. Rashi (11:2) connects the traumatic death of Aaron's sons with the laws of Kashrut, which now follow: "At that moment, G-d's command to teach the Children of Israel the laws of the Kosher and the non-Kosher animals, fish and fowl was directed to all of them (Moses, Aaron, Elazar, and Itamar) equally. Why? Because they were all equal in their silence and they had all accepted G-d's decree with love." How is teaching the laws of Kashrut a suitable reward for their loyalty in the face of personal tragedy?
The Torah states that the laws of Kashrut are intended to "Make us holy and to set us apart from the other nations - to be holy just as G-d is holy".
We humans possess a craving to eat anything which takes our fancy. But we are required to curb our base instincts if we are to maintain our elevated status as G-d's chosen people. We require a discipline which is not required of others.
So why were these leading Cohanim chosen for the transmission of these laws? One of the Cohein's primary duties was to carry out the atonement ritual on behalf of the nation. Nadav and Avihu had failed to understand that this entailed following a prescribed ritual, not one's own whims, however laudable they may be. This point was not lost on Aaron, Moses, Elazar and Itamar, who maintained their silence and devotion under tragic circumstances.
This was why they merited joining Moses in teaching the laws of Kashrut. Just as the Cohein must serve the nation and not himself, so too must the Jew be identified by the standards of our nation and not his personal cravings.
Although the reason for the laws of Kashrut is 'to make us holy', these laws belong to a group of commandments known as chukim, for which the reason is not apparent. Why does the consumption of some animal meat render us 'impure' or not holy, while other meat does not? The Torah declines to inform us. It is part of the discipline of G-d's commandments.
The Torah (Vayikra 23:15-16) requires that we should count the forty-nine days of the Omer period, from the second day of Pesach until the festival of Shavuot. Early halachic authorities are divided about the nature of this mitzvah nowadays, in the absence of the Temple and the Omer sacrifice that was offered up on the second day of Pesach. According to Maimonides, we are still Biblically required to count each day of the Omer, whilst according to the Shulchan Aruch the requirement is now Rabbinic in nature.
One of the implications of the dispute about the nature of Sefirat HaOmer concerns the time when the mitzvah should be performed. Ideally, each day should be counted at the onset of the halachic day i.e. at nightfall and, if the mitzvah is Biblical this is a non-negotiable requirement. However, if the mitzvah is Rabbinic in nature then the Omer may be counted during twilight. Even though there is halachic uncertainty about whether this time period belongs to the preceding or subsequent day, leniencies may be adopted in the case of a Rabbinic mitzvah. Whilst it is undoubtedly preferable not to count the Omer until after nightfall, in many Shuls it is counted before it is completely dark in accordance with the view that the mitzvah is Rabbinic. Significantly, in some communities the Omer is counted even before sunset, following the view of Rashi (in Sefer Hapardes) and other authorities who maintain that the mitzvah can be fulfilled as soon as the Maariv service can be recited.
Some Sephardic sources mention the custom of counting the Omer (without a berachah) also after the morning services and this has been adopted by some Ashkenazic communities.
ANGER
Few emotions are more destructive than anger, and about it the Sages had strong words. "One who is angry," they said, "is as if he had worshipped idols." "A person who gives way to anger - if he is a Sage, his wisdom departs from him; if he is a prophet, his prophecy leaves him." They added: "A life of anger is not a life."
In a moment of anger we can say things that may take years to heal. Feeling assaulted, we strike back without thinking of the consequences. Impetuosity and indignation involve a temporary loss of control. In the heat of passion we say and do things we would not dream of doing in a more reflective mood. We may come to rue our words or deeds, but once done they cannot be undone.
According to Maimonides, this was the reason Moses was punished by being refused permission to enter the land of Israel. He lost his temper with the Israelites when they sought water, saying, "Listen now, you rebels." This may seem a punishment out of all proportion to the offence, but Maimonides explains that Moses was a supreme role model - and the greater the person, the more exacting the standards by which their conduct is judged. Because of a single display of anger, Moses lost the chance of reaching the destination he had spent his entire life as a leader travelling towards.
So, concludes Maimonides, in the case of anger there is no "middle way." One should "avoid it to the utmost." He quotes one of the most sublime sayings of the sages: "The way of the righteous is to suffer humiliation but never to humiliate others, to hear themselves reproached but never to reply, to act out of love and to rejoice even in the midst of suffering. Of them the Torah says, 'They that love Him are like the going forth of the sun in its strength.'"
The great exemplar of one who never lost his temper was Hillel. The Talmud tells of someone who bet 400 zuz that he could make Hillel angry. He went to him as he was getting ready for Shabbat, and proceeded to ask him a series of absurd questions. To each, Hillel gave a patient and courteous reply. The man then said, "Are you the Hillel whom they call the leader of Israel?" "I am," he said. "In that case, may there not be many more like you, for you have made me lose 400 zuz." "Were you to wager yet another four hundred zuz," said Hillel, "you would still not make me lose my temper."
An English writer once said: "To be angry is to avenge the faults of others on ourselves." It harms us more than those we direct it against. A moment's calm may save us from a lifetime of regret.
Gideon's test, a kibbutz broigus and a children's zoo - Ein Harod
Some three thousand years ago Gideon the Judge tested his eager, but too numerous army at the Ein Harod brook in the Valley of Jezreel . You can read about it in the book of Judges, Chapter 7. Near the spot, 35 young people from Gdud Ha'avoda raised their tents in 1921 and began resettling the land, building a new life at the Harod Spring, Ein Harod. By the time they moved to their permanent location at the foot of Kumi Hill in 1930, there were 239 members.
In 1953 the original kibbutz split into two distinct kibbutzim, over ideological differences (Ein Harod was not the only kibbutz to undergo this turmoil). Ein Harod Ichud, the new kibbutz that resulted from the split, is located just above Ein Harod Meuchad, at the top of the hill. The differences that once were the cause of fierce disagreements - causing members of the same family not so speak to one another - have long since disappeared. Today, both kibbutzim belong to the United Kibbutz Movement and are home to over 1000 people.
Attractions include an art museum, a petting zoo and 'reptile corner' (which may make some parents cringe). The art museum, with a recent extension designed by Ada Carmi, the architect of the Supreme Court Building in Jerusalem, is located a little further up the hill.
A trip to Ein Harod gives you a range of activities for all the family. You can reach it from Route 71, east of Afula, by turning left at Issachar Junction onto Route 717.
Last week's questions:
1) set by Rabbi Dr Nachum Amsel of Jerusalem (an Internet reader of the Daf).
What are the five occasions when a fast must be broken by drinking wine?
Answer:
1.End of Yom Kippur (Havdalah),
2.Tisha Beav that takes place on Sunday (Havdalah),
3.Asara Beteveth that falls on Friday (Kiddush),
4.A firstborn who hasn't attended a Siyum on Erev Pesach (Kiddush)
5.And a bride and groom under the Chupah.
2) EXTRA CHALLENGE set by Brian Gordon of Edgware.
There is only one place in the whole of the Torah or the Prophets where there are as many as five consecutive words all with the same singing note.
Where is it?
Answer:
Five consecutive words all with the note Munach in the Haftarah for Terumah(1 Kings 6:1)
This week's question:
1. Outside of the Book of Bereishit, Tetzaveh and Nitzavim are the only Sidrot that do not ...
2) EXTRA CHALLENGE
What am I?
Unlike all others, I am only nine. I come immediately after seven and before the ten. The eighth?
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