- Contact Us
- Home
- About Us
- Media
- Tours
- Support Us
Parshat Chukat
By: Rabbi Moshe Goodman, Kollel Ohr Shlomo, Hebron
??"?
????? ?????
Uniting with the Holy Presence in Our Holy Land
?? ???? ?????
"Blessed are You HaShem our God Master of the Universe Who erects the borders of the Widow ('matziv gvul almana')”. This blessing is said, at least on principle, on seeing houses of Israel 'settled', as brought in the Talmud. 'Settled' has various interpretations amongst the poskim. According to Rashi 'settled' refers to the same stature and beauty as was present at the Second Temple Era, while Rif limits this blessing to synagogues and batei midrash which represent the holy settlement of Israel. Nevertheless, neither do the Rambam or the Shulhan Aruch mention the Rif's stipulation.
Much of the Poskim are also of the opinion that this blessing should be said only in the Land of Israel, the Homeland of the Jewish People. The explanation of this blessing is that Israel in Exile are called a widow (see Lam. 1), and therefore when one sees the return of settlement in the Land of Israel one is to bless HaShem on the return of Israel to their Land. For many years of Israel's Exile it was hard to bless this blessing, since it was hard to define the settlement of Israel in the Land of Israel as being properly 'erected' or established or as being a comfort to the 'Widow Israel'. However, since the greater return of Israel to the Land in the past century we find more and more poskim who have they themselves blessed this blessing. For example, Rabbi Shmuel Salant blessed this blessing upon seeing Petah Tikva. Rabbi Mordechai GimpelYafe blessed this blessing on 'Yehud'.
Nevertheless, this does not mean that one should bless this blessing on every building or city one sees for the first time. The reason for this is due to the general principle in blessings upon sighting special phenomena that one is to bless only on something novel. Therefore, since, with HaShem's kindness, many parts of the Land of Israel have been settled for numbers of generations, the building of a new building and/or city in those areas does not present much novelty or excitement to the observer, and therefore one does not say this blessing there.
However, according to Rabbi Eliezer Melamed based on the teachings of his master R. T.Y Kook, one is to bless this blessing on a settlement in a location that noticeably still needs to be settled in order to secure it in the hands of Israel and not to be controlled by a foreign power or left desolate. In such a location where one is aware of the novelty of this settlement and rightly has reason to be excited about such, one is to bless upon such a settlement even if one is not so excited about such. If this settlement is already settled for a long period of time, only the first time of sight one is to bless. After the first time, only if there are 30 days between sightings and in addition one is also personally excited about seeing such a settlement can one bless this blessing. Of course, these laws bring us so naturally to Hebron of today. This is Hebron – one of the foremost frontiers of Jewish settlement in our Holy Land today.
Real Stories from the Holy Land #:
At our home we operate a gemach which does the service of depositing checks for people and giving them cash the next day to the sum they deposited. One day, a man came to me saying that he needs the cash urgently and cannot wait to the next day. I answered that I would very happy to help him, but that I have no money at all one me. To prove this I put my hands in my pockets, turning them inside out. However, to my surprise, in my pocket there was cash from someone who had just deposited cash by me minutes before, so after all I did offer this cash to the man before me. It 'turns out' that the sum I 'happened' to receive and pull ot from my pockets was identical to the sum on the check...” B.H
Sources: Orah Haim 224, 9 Piskei Tshuvot ibid (only on beautifully built shuls and beit midrash in Eretz Yisroel), Maharsha Brachot 58b, Pninei Halacha Brachot 336-340 (also see 'Harhavot Lepninei Halacha')
Parshat Korach
By: Rabbi Moshe Goodman, Kollel Ohr Shlomo, Hebron
בס"ד
לשכנו תדרשו
Bonding with the Holy Presence in Our Holy Land
"מעשר בני ישראל"
"Blessed are You HaShem our God Master of the Universe who has sanctified us with His commandments and commanded us to take trumot and maasrot.”
This week's parsha is one of the portions of the Torah that deals more extensively with the laws of trumot and maasrot. It is clear from this week's parsha that these laws are brought here to emphasize the different rankings in Israel in opposition to Korah's claim that 'all the People are holy' and that there should not be a differentiation of ranking within Israel.
One of the most pronounced indications of this ranking is the obligation even on the Levites (in addition to the Israelites) to separate Trumat Maaser from the Maaser in order to give it to the Kohanim. This indication is not only clearly seen in the verses of this parsha, but also in our Oral Tradition and the halacha learned from these verses. One example of this is halacha's discernement that if one decides to turn all his produce into Trumat Maaser given directly to the Kohen, thereby 'skipping' the step of Maaser, he is unable to do so (that is even an attempt to do such is rendered void). This law is learned from a verse concerning Trumat Maaser which contains the words 'its holiness (Truma) from it (Maaser)', implying that Maaser must exist in order to take Trumat Maaser from it. This law seems to highlight once again the Torah's emphasis on showing how even the Levites who are supposed to receive the Maaser must give recognition to their 'superiors', the Kohanim. If one were to 'skip' the Maaser given to the Levites, one ultimately 'skips' 'showing' this differentiation in ranking on a tangible level.
Just as we see that the Torah distinguishes the Kohanim from the Levites in regard to the holiness of produce that comes from the Land of Israel, so too we can see that the allocation of cities in the Land of Israel is specially divided between the Kohanim and the Levites in the book of Yehoshua. In Yehoshua the 48 Levite cities are enumerated, while the verse clearly emhasizes that the Kohanim, who also constitute as 'Levites' in regard to receiving 'Levite cities', were allotted their cities 'first', a matter that once again befits the honor given to the Kohanim in halacha to be first in reading the Torah, receiving an honor, etc, etc. Similarly, it is also clear that the Kohanim receive the cities specifically in the tribe territories that surround the Holiest City, Jerusalem, as befitting the Kohanim's 'holiest' ranking among the families of Israel.
Among the cities of the Kohanim we should notice that only one city of these 13 'Kohanic Cities' is both mentioned first, elaborated on, and titled 'the Refuge City'. In contrast, all the other Refuge Cities are under Levite, not Kohanic jurisdiction, even though they are 'prized' at being at the top of the other lists of Levite cities. This city is no other than Hebron - the first Jewish City, Honor of the Holy Land.
---------------------------------------------------------------------
Real Stories from the Holy Land #123:
"The time to daven Minha was about to pass. I knew that if I stay where I was for a minyan I would miss the direct bus from Har Nof to Beitar (where I live), causing me to take many buses instead and wasting much time in travelling. I 'paskened' (ruled) to myself that it would be better that I daven alone on the bus. However, then a voice entered my head Hazal's teaching, 'one who listens to me does not lose', so I dragged my legs to the shul (minyan). Immediately when I finished davening, a voice called out to me: 'need a ride home?' It was no other than my neighbor..." A.B
Sources: Joshua 21, 13, Rambam Trumot 3, 22, Matnot Aniim 6, 6
Comments, questions, and/or stories, email This email address is being protected from spambots. You need JavaScript enabled to view it.
. Parshat Behaalotecha
By: Rabbi Moshe Goodman, Kollel Ohr Shlomo, Hebron
בס"ד
לשכנו תדרשו
Connecting to the Holy Presence in Our Holy Land
נוסעים אנחנו אל המקום אשר אמר ה'... לכה אתנו והטבנו לך
"Blessed are You HaShem... Who is Good and provides good to others.”
This blessing is said by an individual when good fortune comes upon himself and also upon others, as the blessing implies in the words 'providing good to others'. This terminology can also been seen in this week's parsha, when Moshe offers his father-in-law Yitro to come with the People of Israel on their journey to the Land of Israel so that the 'good 'bestowed upon Israel be also bestowed upon Yitro and his family. Indeed, this promise was kept, as our Sages interpret this 'good' to refer to a plot of Land in the Land of Israel, 500 cubits on 500 cubits in Jericho, that was given to Yitro and his descendants. They explain that the descendants of Yitro were granted this plot of land in parallel to the exact measurements of the Temple Mount (500 cubits etc.) for the period of 440 years after Israel's entrance into the Land when the Bais HaMikdash was still not built on the Temple Mount. During this period the Temple Mount was primarily in the territory of the tribe of Benjamin. When the Bais HaMikdash was built, the Temple Mount became sanctified on a global level, and thus Benjamin 'lost' this portion of land. In compensation, the Benjaminites were given the plot of land 'safe-guarded' for 440 years by the offspring of Yitro, who apparently received this land for a limited amount of time.
One matter we can learn from this episode is that the general term 'good' can refer to a plot in the Land of Israel, as can be strengthened by the Torah's terminology in Dvarim (4, 21-22 and more) 'the good Land'. Indeed, the poskim determine that there is especially more allowance to bless 'shehiyanu' and the fore-mentioned blessing on 'providing good to others' - 'hatov vehameitiv'(if there is benefit to others, etc.) if one purchases a house/apartment in the Land of Israel, where there is a mitzva attached to this purchase, i.e settling the Land of Israel. In addition, the poskim add that a meal attached to praising HaShem on buying such a house in the Land of Israel is also considered a 'seudas mitzva' (a 'mitzva meal').
In addition to the Land of Israel, another place that is called 'good' is the Temple Mount and the Bais HaMikdash itself, as it says 'the good mountain', explained by our Sages to refer to the Temple Mount. As we have shown in the past, Hebron and the Temple Mount are deeply linked, as can be seen for example in the Mishna Yoma (ch. 3) that the Kohanim on the Temple Mount on Yom Kippur would ask if dawn has reached 'till Hebron' in order to awaken the merit of the Patriarchs. We can explain this connection by noticing the first time the term 'good' is used in the Torah, in the context of the light of dawn of the first day of Creation. In addition, Midrashic literature strongly links the concept 'good' to Torah, as it says 'a good portion I have given you, the Torah...', and also to the righteous figure - Moshe Rabeinu, on whom it is said 'he is good'.
The crossroads of all these inferences most naturally becomes apparent in Hebron. Hebron according to the Zohar is synonymous with Torah. Hebron is also the resting place of the the 'good' righteous figures, our Patriarchs, and also according to Midrashic literature, Moshe Rabeinu (miraculously taken from Mount Nebo). This is Hebron, Beacon of the Good Land, Gateway to the Temple Mount, the Dawn of the Redemptive Future.
---------------------------------------------------------------------
Real Stories from the Holy Land #121:
"One Friday night we were learning at Maaras HaMachpela while one of the participants suddenly asked the rest of the learners how to relate to Jews who want to conduct their lives solely according to Rambam's rulings and, in a sense, negate other stances in Judaism on a personal level. Our conclusion was that it is good to give legitimacy to such a stance as a good basis for halachic observance, but on the other hand to stress that Rambam's rulings should not negate one's trust and even observance upon other sources such as Shulhan Aruch, rulings and customs based on Kabbalah, etc. as being sources that can work in harmony with and in addition (or even enhancement) to the observance of Rambam's rulings. It 'turns out' that the very next week at the very same hour on Friday night, a visitor from outside Kiryat Arba-Hebron 'happened' to come and present his stance exactly as we had described the previous week, so we were just ready to explain our stance as we deliberated the week before..."
Sources: Piskei Tshuvos 223, 3, Zohar Shlah, Sifri Vezot Habraha
Comments, questions, and/or stories, email This email address is being protected from spambots. You need JavaScript enabled to view it.
. Parshat Shlach
By: Rabbi Moshe Goodman, Kollel Ohr Shlomo, Hebron
בס"ד
לשכנו תדרשו
Uniting with the Holy Presence in Our Holy Land
והיה באכלכם מלחם הארץ
"Hear O Israel Hashem is our God HaShem is One!”
These words are the words of faith for every Jew at all times from the time one learns to speak till death. Rav Kook teaches us that in truth this faith is instinctually embedded within us from conception. Nevertheless, we must develop this faith so that it becomes a full and constant part of our consciousness in everything that we do, as it says, 'in all your ways you shall know Him'. (Prov. 3, 6)
We find the story of the Spies both in the book of Bamidbar and the book of Dvarim. However, the emphasis on the nature of the sin involved in this episode is quite different in these two books. In Bamidbar much emphasis is put on the spies themselves and on their tale-bearing, while Dvarim puts more emphasis on the People's belief in the words of these spies, their fears, and their lack of faith in regard to conquering the Land of Israel.
If we take a close look at the three groups of mitzvot juxtaposed to the episode of the spies, 1) the mitzvot of libations, 2) challa, 3) and sin-offering on idolatry, we find that even in the book of Bamidbar there seems to be a striking emphasis on the dominance of faith in regard to the Land of Israel. To begin with, both the mitzvot on libations and on challa are prefaced we the verse, 'when you come to the Land', and as such are also halachically linked to the Land of Israel. In regard to libations, all agree that libations are somewhat dependent on the Land of Israel, although there is a controversy between R. Akiva and R. Yishmael as to the level of this dependency.
R. Akiva is of the opinion that this dependency applies only to privately operated altars (not at the time of the Mishkan, the Mishkan of Shilo, or the Bais HaMikdash when these altars are prohibited) which could not offer libations outside the Land of Israel. R. Yishmael differs, saying that this verse teaches us that all libations could not be offered with private sacrifices (even on public altars even in the Mishkan) till the Land of Israel was both conquered and settled at the period of the Mishkan in Shilo. In any case the link between libations and the Land of Israel requires explanation: why is this specific detail of the sacrifices so linked to the Land of Israel?
On a simple level we can explain that, although offerings from animals are more indirectly connected to the Land, the offerings of the libations, i.e. wine (from grape-vines) and meal (from wheat) offerings, are directly connected to the Land from which they literally emerge and grow. Thus, the Torah teaches us a valuable lesson of faithfulness to the Land of the Holy Presence, as if to say that these products that come directly from the Land retain their 'faithfulness' to the Land, at least to a certain degree, even in the holy Mishkan/altar and cannot be offered outside this Land (acc. to R. Akiva) or be offered before this Land is conquered and settled (acc. to R. Yishmael). In regard to the mitzvah of challa-taking, we have already explained in the past that this mitzva applies on a Biblical level, as implied in the verse, only in the Land of Israel and only when the majority of Israel has settled in this Land. Challa is one of the unique laws that has one of the most far-stretching implications into every-day life. Our Sages learn from our title quote that it is possible for pastry to be liable of challa only after it is baked, 'when you (literally) eat of the bread of the earth' even if it was not liable when it was dough (for example, if an insufficient quantity was kneaded). Thus, halacha maintains that even when baked cookies or cakes, etc., that were previously exempt from challa, are put together into one basket or tray in a quantity enough to render them together liable for halla, they suddenly do become liable for challa-taking and cannot be eaten till challa is taken! This again highlights how the spiritual energy inherent in the Land of Providence, indeed makes us pay attention, and greaten our consciousness of faith, to how a seemingly mundane 'earthly' activity such as putting cookies in a basket contains within it high Divine implications.
Lastly, comes the mitzva to bring a sin-offering if one sinned in idolatry. Why does a sacrifice to atone for idolatry receive such special attention here, and not its more natural place in the beginning of the book of Vayikra? Based on what we have just explained, it becomes clear that the sin of idolatry is singled out from all other sins and brought specifically here, because it entails a breach in the most basic faith of a Jew in one God, and since the mitzvot brought here deal most directly with faith, it is here that the atonement for lack of faith takes its most natural place.
Ultimately, one of the most essential sources of faith in the Land of Providence is the return to Hebron. It is from this city that Kaleb drew the spirit of faith and courage to trust in God in conquering the Land: 'HaShem is with us - do not fear them!'
---------------------------------------------------------------------
Real Stories from the Holy Land #122:
“While writing the section in this dvar Torah dealing with challa in the Land of Israel, I was suddenly asked by someone to explain a passage in Gemara Hulin about eating meat and milk together and its relation to challa. It 'turns out' that the main answer to the question I was asked laid in the difference between challa in the Land of Israel versus challa in the Diaspora...”
Sources: Kidushin 37a and Sifri Zuta, Rambam Bikurim 6, 16, Yoreh Deah 325
Comments, questions, and/or stories, email This email address is being protected from spambots. You need JavaScript enabled to view it.
. Parshat Naso
By: Rabbi Moshe Goodman, Kollel Ohr Shlomo, Hebron
בס"ד
לשכנו תדרשו
Bonding with the Holy Presence in Our Holy Land
מחוץ למחנה תשלחו
"May You build Jerusalem the holy city speedily in our days. Blessed are You HaShem who builds Jerusalem.”
Zecharia prophesizes (2, 8) that not only will Jersualem be rebuilt, but that it will also be expanded greatly. Halachically, we find that there is a defined method of sanctification to extend the area of the 'sanctified Jerusalem', which is significant for numbers of mitzvot that require that one fulfill them in the boundaries of 'sanctified Jerusalem'. The procedure for this matter requires that it be ordained by the king, a prophet, agreed upon via the Urim veTumim (on the breastplate of the Kohen Gadol - which conveys messages from the Divine), and also by a Sanhedrin of 71 elders. The original sanctification of Jerusalem sanctified the area within the ancient walls of Jerusalem (not the Herodian, Turkish, etc. walls we may see today). In a somewhat similar sense, there is also an extension of sanctity related to the Bais HaMikdash that extends to other cities in the Land of Israel, albeit in a limited sense. Such is the case with the walled cities of the Land of Israel.
Our Sages learned from our title quote, which literally refers to the different encampments in the desert, that also when Israel are settled in their Land they are bidden to send out lepers (in addition to stringencies in regard to the detainment of corpses and more) from walled cities in the Land of Israel. In the past we have shown that Hebron qualified as a walled city, which highlights another facet of the sanctity of this city. However, its wall had to be demolished for the purpose of its purpose as a Refuge City, yet another fascinating facet of this city. As can be seen in these laws and in other laws as well such as the laws of Purim, the walling of cities has a significant place in the halachic status of cities and their spiritual prestige.
Literally, the term crown in Hebrew, 'Keter', means to encircle, as its verb root is used in other contexts to refer to encirclement without connection to crown, royalty, or the like (see Judges 20, 43 and more). In this way we can contemplate on the wall encircling a city as signifying a kind of 'crown' -encirclement of this city. The concept of Keter-crown is a very dominant theme on Shavuos, when Israel were given two crowns at the Giving of the Torah, one for saying 'we will do', and the second for saying 'we will listen'. In addition, the Torah itself is called a crown, raising the one who occupies himself with it to a lofty status.
Indeed, according to the Arizal, Shavuos is unique among the holidays in its spiritual illumination linked to this concept of 'Keter-Crown'. This verb-root 'keter' is used in another connotations as well. 'Katar' means to wait, as it says 'katar - wait a bit, and I will show you' (Job 36, 2). Indeed, the very name of Shavuos- 'Weeks' implies the waiting-'katar' period of 7 weeks leading up to this day, ultimately bringing one to the 'keter'-crown of Torah. Such are the 'depths/secrets of Hebron' (Gen. 37, 14) which hold the secrets of antiquity, 'waiting' to be unfolded in the crown of the Redemptive future.
---------------------------------------------------------------------
Real Stories from the Holy Land #120:
“For numbers of months I have been learning hevrusa once a week on telephone for about 20 minutes with someone from a secular background who would like to come closer to Judaism. I was 'matched' with this man by a specific 'kiruv' organization in Israel, which also checks out from time to time how our 'hevrusa' is going. The last time I heard from this organization was about two months ago. One evening, I finished the call to this hevrusa, and that exact second the organization who matched us just 'happened' to call to 'check up'... (they had no idea when I conduct this hevrusa...)
Sources: Shavuot 14a, Rambam Beit Habchira 6, 12-13, Shaar Hakavanot Shavuos
Comments, questions, and/or stories, email This email address is being protected from spambots. You need JavaScript enabled to view it.
.THE HEBRON FUND
1760 Ocean Avenue
Brooklyn, NY 11230
P: 718.677.6886
F: 718.677.6883
E: This email address is being protected from spambots. You need JavaScript enabled to view it.
