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Parshat Bamidbar
By: Rabbi Moshe Goodman, Kollel Ohr Shlomo, Hebron
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Uniting with the Holy Presence in Our Holy Land
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"HaShem, the Lord of Hosts, happy is one who puts his hope in You!”
Hanna was the first person to use the term “the Lord of Legions” to refer to HaShem. She used this term in her penitence for a son, saying, 'if You have created so many legions of people, can you not give me a son?' Thus this Name has strong emphasis on the Divine power that rests with masses of People. Indeed, the mishna of Brachot teaches us, according to one opinion, that this Name is to be used in a zimun- 'summoning' of Birkas HaMazon in the presence of 10,000 participants. The term 'legion' does not only refer to the power of masses, but also to the organized system of people to overcome and defeat the enemy. Thus, it seems clear from this week's parsha's emphasis on the 'legions of Israel' that this count is not only for the defense in the un-inhabited Wilderness, but rather more primarily it is a preparation to conquer the Land of Israel.
In the past we have mentioned numbers of mitzvot tied with the army of Israel. Some of these mitzvot are defending Israel from its foes, the war on Amalek, and more. The conquering and securing of the Land in the hands of Israel is also an important component of Torah's value of the army of Israel. In this way, serving in the army of Israel is a mitzva upon all men (women are exempt as Torah determines that women are not meant to be of military nature- see Yevamot 65b and more). Thus, we see in our history that even very righteous figures such as the pupils of Yehoshua and David all went out to battle in 'mitzva' military maneuvers (to be differentiated from 'optional' battles in which those who study Torah and some others all fully exempt) This said, just as in every mitzva, if one is studying Torah and the mitzva can be fulfilled by others, one should continue his study of Torah. Similarly, in this case, if it is not crucial to the army that a specific person be taken to service, this specific person may make the decision that the spiritual benefit of their Torah learning (and/or teaching in the present and/or future) is more beneficial than their service in the army.
Hebron is the place of the first 'conscription' to battle in Israel, as Avraham rounded up his people (or person -Eliezer) at this spot to wage battle on the 'Four Kings' who had taken Lot captive. It seems that it is no accident that it is specifically from Lot, saved in this endeavor, comes David (through Moav the son of Lot), one of the greatest Fighters of Israel, who began his reign in no place other than Hebron.
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Real Stories from the Holy Land #119:
“For numbers of years I had been trying to buy a spacious apartment for my family, which had been growing and growing causing our small rented apartment to become especially crowded and cramped. One day, when things became especially difficult, I traveled to the Kotel to plead before HaShem on my situation, praying and crying for an hour and a half. Suddenly, I felt a tap on my shoulder, to which I turned. The person inquired what I was praying/crying about. I then 'unburdened' before him my troubles, etc.... To this, the man answered me, saying: 'what you have, I don't have, and what I have you don't have...” He explained that the doctors told him that he only has a few days to live. He also explained that he was blessed with much wealth, but yet has no family to give it to. “Please”, he pleaded “take my money and buy yourself an apartment, so that I do something worthwhile in my life, and don't turn me away!” And so it was... That day, we went to the real-estate agent and I purchased a 5 room apartment in Jerusalem.” (a.t.b Y.F)
Sources: Pninei Halacha ch. 4
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. Parshat Behar-Bechukotai
By: Rabbi Moshe Goodman, Kollel Ohr Shlomo, Hebron
בס"ד
לשכנו תדרשו
Bonding with the Holy Presence in Our Holy Land
"מעשר הארץ"
"Our Father, our King! Have mercy upon us and answer us, for we do not have proper deeds. Grant upon us charity and kindness, and save us!”
Our Sages teach us that they deliberately instituted that the blessings and curses of parshiot Bechukotai and of Ki Tavo to be just before day/s of judgment. In regard to Ki Tavo, all know that Rosh HaShana and Yom Kippur, that come about a week or two later, are days of judgment. However, less known is the identity of Shavuos as being a day of judgment, for which reason the blessings and curses of Bechukotai are read just before it. The motive in this enactment is to awaken the people to take their actions seriously and realize the ramifications of their actions, so that they repent before these days of judgment. Nevertheless, this enactment is still not well understood, considering the fact that there are other days of judgment mentioned by our Sages, such as Sukkot - the day of judgment on water, or Pesah - the day of judgment on grain.
This matter can be explained by contemplating our Sages ascertation that Shavuos is the day of judgment on fruits of the tree, while Rosh HaShana is a general day of judgment on all deeds. If we take a glimpse at the difference between the blessings and curses of Bechukotai versus those of Ki Tavo we find that Bechukotai has more emphasis on the importance of Torah learning in the coming of the blessings or the curses, as our Sages explain 'if you go by my laws' refers to Torah learning, in which one pursues and 'goes' through the pathways of the Torah even if one is not yet able to reach their practical fulfillment. In Ki Tavo, in contrast, the term 'going by my laws' is not used, but rather the more practical-sounding term 'if you listen to my laws to keep and do, etc.' Based on these sources we may more greatly understand our Sages' enactment as expressing the two primary times of judgment running parrallel to the two primary fundamentals of Judaism, the study of Torah (with the contemplative aspects of Judaism in general) and its practice.
This follows beautifully when we contemplate Shavuous - day of judgment on the fruit of the tree, to also hint to the fruit of the Tree of Torah, called in Mishlei 'the Tree of Life'. Of course, this fits perfectly with Shavuous being the Holiday of the Giving of our Torah. Rosh HaShana, in contrast, is a general day of judgment on all deeds in general, and puts the emphasis on seeing ourselves as servants who serve the King of Kings. One of the explanations for Shavuos being the day of judgment for the fruits of the tree is due to the fact that this holiday occurs at the main season that fruits become ripe (in the Land of Israel). Interestingly, the ripeness of fruits is also a decisive halachic factor in the obligation to take Maaser, which is also mentioned, as in our title quote, at the end of this week's parsha Bechukotai which is always juxtaposed to Shavuos as explained.
As such, this parsha is also always juxtaposed to Hebron (Liberation) Day - Erev Rosh Hodesh Sivan. The Zohar explains that 'Hebron' connotes Torah, since one who occupies oneself with it is considered a 'haber', a member of the class of Torah scholars. Interestingly, here too the concept 'haber' is most greatly discussed specifically in context of their scrupulousness in the laws of Maaser both in the Mishna Demai and in the Rambam Hilchos Maaser. We may say that the 'haber' is not any person who studies Torah, but rather the mature or 'ripe' Torah scholar whose Torah study plays a distinguishing factor in their behavior, food, dress and the like, just like a ripe fruit is distinguished from other fruits. Thus, on such a scholar-Haber shines the glow of his great ancestors, the holy Patriarchs, the light of Hebron. Upon him HaShem says: ' You are my servant, Israel by whom I will be glorified.' (Isaiah 49, 3)
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Real Stories from the Holy Land #118:
“One day, I made a special effort to learn hevrusa with a specific friend at Maaras HaMachpela. After doing so, I 'happened' to 'bump into' this friend an additional number of times on that same day in various places in Kiryat Arba.”
Sources: Megila 31b, Rambam Maaser ch. 5, Meiri Rosh HaShana 16a
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. Parshat Acharei Mot-Kedoshim
By: Rabbi Moshe Goodman, Kollel Ohr Shlomo, Hebron
בס"ד
לשכנו תדרשו
Bonding with the Holy Presence in Our Holy Land
"שדך לא תזרע כלאים"
"You have formed Your world from antiquity..." (Musaf Shabbos Rosh Hodesh)
HaShem, from antiquity, created millions of distinct species each for its Divine purpose. As such, we can more greatly understand why we are bidden not to mix these species in the prohibition of kilayim-mingling in this week's parsha. If so, it would make sense that this prohibition be of equal nature globally. However, we see that our Sages interpreted our title quote to mean that only in 'your' field, the field in your Land, the Land of Israel, is this prohibition Biblically ordained, while in the Diaspora this prohibition is even fully permitted! This matter can be explained when we make a differentiation between mingling seeds merely in the same plot of Land versus grafting, which joins different species in a much more essential way. Indeed, our Sages learn the prohibition on grafting from the same words used for the prohibition on mingling seeds, but yet aprehend that grafting is more similar to the prohibition of mix-breeding animals, which is prohibited globally. Therefore, our Sages equate grafting to mix-breeding to a certain extent and say that only grafting, not mingling seeds, is prohibited Biblically globally. With this, we should mention the prohibition of mingling seeds in a vineyard which we can say has intermediary status between mingling seeds and grafting, as it is prohibited Biblically only in the Land of Israel, and Rabbinically in the Diaspora as well. The reason the prohibition of mingling in a vineyard applies in the Diaspora in difference with mingling seeds is because of its more severe status, for such a vineyard is consequently rendered forbidden of benefit, while such an action in mingling regular seeds does not render them or their product prohibited from benefit. If so, what meaning can we gain from the prohibition on mingling seeds in the Land of Israel?
One explanation may be that because the Land of Israel is the Land of the Holy Presence where there is especially high sensitivity that the different species not only be separate in essence as they are Divinely planned, but that this 'Divine plan' be also manifest on the earth, also outwardly. As we have shown before, this is the Land of Providence, in which even the seemingly mundane matters that are manifest on this earth have extra significance. Thus, such a mingling of seeds can be seen as a type of disrespect for the level of sanctity inherent in this location. Our Patriarchs are the archetypes for the different types of souls that enter this world. The Arizal indeed adds that mingling species is tantamount to mingling different types of souls with different missions not meant from them, which should not be done. Hebron teaches us this message beautifully as we see that even its name, Kiryat Arba, comes to differentiate the four separate couples in this cave, not to be intermingled. With that, we also see that it is specifically the lesson of differentiation that brings us to this city's other name - Hebron - Unity.
Specifically by respecting the distinct attributes of different souls who act as messengers of distinct missions from the Truly One, do we truly appreciate the Divine Power, far beyond human comprehension or ability, from which all souls emanate as one. This is Hebron, the unity of opposites in the Light of the Holy Presence. 'And you shall love your fellowman as yourself - I am HaShem.'
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Real Stories from the Holy Land #116:
"On Hol Hamoed Pesah I went to a family picnic in one of the parks of Jerusalem. After about an hour or two we suddenly moved the location of the picnic several meters away from the previous location. It 'turns out' that just then a different family 'happened' to make their picnic just next to us in our new location. It 'turns out' that this family was no other than the family of the Rabbi (the Rabbi included) who had sent to Kiryat Arba in the past year numbers of his students to whom I have developed a close friendship throughout the past year..."
Sources: Rambam Kilayim 1, 1, Shaar Hamitzvot Kedoshim
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. Parshat Emor
By: Rabbi Moshe Goodman, Kollel Ohr Shlomo, Hebron
בס"ד
לשכנו תדרשו
Connecting to the Holy Presence in Our Holy Land
"בתרומת הקדשים"
"Sanctify us with Your commandments, and give us a portion in Your Torah...” (Shabbos prayer)
In the past we have mentioned the relationship between sanctified articles and truma, which is also called 'kodesh' - holy. In this week's parsha we learn numbers of lessons on the treatment of truma, to whom it can be given, and more. One of the important issues dealt with in our parsha is the level of connection to the Kohanic family one must have in order to be eligible to eat truma. One of the explicit laws dealt with in the parsha is the case of a Israelite woman who married a Kohen, thereby being eligible to eat truma, but was after widowed/divorced. According to the verses, and so is accepted in halacha, the widow can only eat truma if she has offspring alive from her former husband. In a parallel nature, but in an opposite instance, when a daughter of a Kohen marries an Israelite she can no longer eat truma, but if her husband dies/divorces “she returns to the household of her father to eat from the bread (truma) of her father.” In this case too the offspring of the former husband continues the woman's status as if she were still married, thereby invalidating her still to eat truma.
Similarly, these rules apply to the eating of the sacrifices. This said, there is some differentiation between truma and sacrifices, such as the return of a widow to eat the bread (truma) of her father Kohen, which applies only in regard to truma, but not in regard to sacrifices. This exception is learned from the words 'from the bread of her father shall she eat', interpreted by our Sages to mean that she is to eat only 'from' these breads, I.e truma, but is not allowed to eat all of these breads, I.e the more severe sacrifices. These laws highlight the strong spiritual connection between husband and wife that may continue even after death/divorce through their mutual offspring.
The Prophet Isaiah declares: 'in your sins your mother has been expelled/divorced'. The Zohar interprets the term 'Mother' to refer to the Supernal 'Mother', the Holy Presence, the more 'revealed' Godly manifestation, versus the Supernal 'Father', coined as 'the Holy Blessed be He', the more 'abstract' Godly manifestation. This 'expulsion' is interpreted to be no other than the concept of the 'Exile of the Holy Presence' that came as a result of the sins of Israel, the 'children' so to speak. If we follow this analogy fully using the methods of the Torah, we might say, that just as in halacha the children continue on the husband/wife relationship even after death/divorce, so too here too Israel 'the children' continue on the unity, to a certain extent, of the Supernal 'Father' and the Supernal 'Mother' even in Exile.
As such, it is also Israel, through repentence and through the seeking of the Holy Presence, as described by our prophets, that will yet again return this Supernal Union in Redemption. Hebron itself shows us time and time again how husband and wife are considered one unit as we see in its name Kiryat Arba, named as such after the four couples buried in Maarat HaMachpela, highlighting its 'double' (kefel)-'couple' nature. This is Hebron ('unity'), the City of Unity.
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Real Stories from the Holy Land #117:
“A boy in my yeshiva became deathly ill with cancer. After much searching we found only one private doctor that has a special medical technique that can cure this boy. However, this doctor takes $130,000 for this surgery, and taking advice from prominent Rabbis it seems that we would have to give up this treatment and not burden the public... However, the next day this boy's sister called saying that she had fully decided to sell her apartment for the cheap price of $130,000 in order to save her brother's life, and so she did... On the day that the doctor arrived I suddenly received a phone call from a different student of mine, telling me of a suitcase found in a cab. The cab-driver asked me to help return the suitcase to the person whose name is written on the suitcase (apparently so he would not be suspect of stealing - m.g). It 'turns out' that the owner of the suitcase was no ther than the doctor we summoned. When I returned this suitcase to the doctor, he told me that this suitcase contains expertise equipment for the surgery which cost $400,000. I took the opportunity and told the whole story to this doctor, how the boy's sister sold her apartment for the surgery, and the Providence involved... The doctor 'digested' this for a few minutes and then proclaimed: 'I will not take any money for this operation!!” R.Z
Sources: Rambam Trumot 6-9 (Kohen truma)
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. Parshat Tazria-Metzora
By: Rabbi Moshe Goodman, Kollel Ohr Shlomo, Hebron
בס"ד
לשכנו תדרשו
Uniting with the Holy Presence in Our Holy Land
"והזרתם את בני ישראל מטומאתם"
"Bless them, purify them, may You bestow upon them the compassion of Your righteousness always” (Ana Bekoah).
Ultimately, the ability to be purified comes from blessing from Above. So is clear from the cases of lepers and other impure people in this week's parsha, who must be 'cured' of their leprosy, or their other conditions by HaShem in order to be purified. So is also clear in much of the laws of purity, in which one must wait for sunset to be purified, even though one has already made the human efforts to be purified such as dunking in the mikveh. Even a matter that seems to be under human power, such as a mikveh, also emphasizes in many of its laws that human intervention can render is waters as 'drawn' waters (sheuvim), thereby invalidating them.
One of the Godly gifts that give our People purity is the Land of Israel, the only land rendered truly pure Rabbinically. Thus, when separating truma in the Land of Israel on a Biblical level, we are bidden not to impurify this truma. Nevertheless, challa, although it is halachically considered to be a type of truma, may be separated in the Diaspora in impurity. The reason for this is due to the fact that all challa in the Diaspora is only Rabbinically mandated, and therefore the Sages were not stringent on the method of its separation. With the same token, truma separated today in the Land of Israel, which is by most opinions of Rabbinic level, may also be separated in impurity. Therefore, when the majority of Israel settles in the Land of Israel and truma will become Biblically ordained, one will not be able to separate truma in impurity, unless the produce has already been impurified on its own by accident or the like.
Although, as we mentioned, much of purity is a gift from Above, nevertheless, or Sages teach us that it is very important that the initiation towards purity begin with human effort. So our Sages taught, 'one who comes to be purified, he is aided from Above.' In a similar way we can say that one who comes to the Land of Israel to be purified, or even to experience its purity and holiness for a short period of time such as on a visit, will be aided to continue this quest for purity in the future. So we see that many righteous came to the Holy Land throughout the generations in search of purity and holiness, even when they could not permanently dwell in the Land.
In the past we have shown how Hebron is a city that adds purity to all that dwell in it. This purity can be compared to the mikveh which is purified by connecting it to a spring or Godly initiated rain-water. Thus, Hebron sheds purity upon all its inhabitants, as it is connected (Hebron=hibur-connection) to the wellsprings of our People, the Godly Patriarchs, who cleave to the Holy Presence.
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Real Stories from the Holy Land #115:
“I was fighting on the third day of the Yom Kippur War in the Golan. We were standing next to a Jeep when one of the officers asked for help taking off his shoe, for apparently he had sprained his foot. After a few minutes nobody answered his request, so I decided to move in his direction to help him. Just then, just where I had been standing before, there was an explosion, and I miraculously found myself saved next to the officer who asked for help...”
Sources: Rambam Trumot ch. 12, Shaar Hahatzer 380, Psikta Zutrta Beshalah 15, 26
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