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Parshat Noach
By: Rabbi Moshe Goodman, Kollel Ohr Shlomo, Hebron
בס"ד
לשכנו תדרשו
Seeking the Holy Presence in Our Holy Land
"...ויצאו אתם מאור כשדים ללכת ארצה כנען..."
"I shall pray to God, I shall beseech His countenance, I shall ask from Him an answer of the tongue, for amongst the community of the People I shall sing His might, I shall express praises for His works - 'The preparations of the heart are man's, but the answer of the tongue is from HaShem' (Mishlei 16, 1)". (Musaf Yomim Noraim)
'The preparations of the heart of man' is seen in this week's parsha, as Avraham prepares the journey to the Land of Israel with his father, wife and extended family, although he is detained from reaching this goal, and stops mid-way in Haran where his father dies. Only at the beginning of next week's parsha do we learn of 'HaShem's answer of tongue', commanding Avraham to go forward and commit the mission he set out to do. As the fore-mentioned verse (Mishlei) suggests, 'HaShem's answer of the tongue' is ultimately the response to man's efforts and preparations, so we may infer that it is Avraham's initial efforts to come to the Land of Israel 'from below' that ultimately brought about the Divine aid and command 'from above'.
Indeed, the Zohar explicitly tells the story of Avraham as such, saying that Avraham examined every location on earth to seek the spiritual 'officers' or sources of each land, and succeeded to do so. However, when he reached the Land of Israel he was not capable of discerning the spiritual power of this location for it was so great, for it does not receive its spiritual power from these spiritual 'officers' (similar to angels), but rather receives its power directly from the Holy Presence. The Zohar continues to say that Avraham continued on his spiritual quest which brought him towards this Presence in the Holy Land, but was so baffled by the nature of this Holy Presence that he could not continue, and he stopped in Haran. The Zohar concludes by saying that once HaShem saw Avraham's efforts in seeking the Holy Presence He immediately appeared to him and commanded him: 'go forth... to the Land I will show you'.
Indeed in halacha too we see the value the poskim attached to those who make efforts in settling the Holy Land, as in visitation or the like, even if a permanent settlement is not made initially. The two main halachic stances are either that such a visit is not a mitzvah but is meritorious, or that it is a mitzvah. Many latter-day poskim maintain the latter opinion, and others add that the visitor commits the mitzvah of settling the Land by supporting the livelihood of those who are permanent settlers of the Land. Other poskim add that simply traveling in the Land, albeit for a limited time, also adds to the settlement of the Land and is also a mitzvah. In any case, it is agreed that such visitation or the like is a commitment of this mitzvah to a certain level, but is not the same as settling the Land on a permanent basis.
In truth, the story of Avraham's search for the Holy Presence, according to the Zohar , does not end here. It continues yet still within the Land of Israel, when Avraham and Yitzhak discover the Holy Presence in Hebron at Maarat HaMachpela...
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Real Stories from the Holy Land #93:
"About 30 years ago, a friend of mine moved from Kiryat Shmoneh, where we live still today, to Kiryat Arba. Recently, our daughter moved to Kiryat Arba and we went to visit her, bringing a heavy bag of fruit courtesy of the fruit factory I work at near Kiryat Shemoneh. Before going to Kiryat Arba, we decided to visit our son in Jerusalem, but since the heavy bag of fruit was burdensome on our journey, I decided to randomly ask someone in the central bus station if he could bring the bag to Kiryat Arba to be picked up by my son-in-law. The person who I 'happened' to ask, noticing and recognizing only after the fact, was no other than my friend from 30 years ago..." (R.F.N)
Sources: Zohar I 78a, Nahalat Yakov p. 629
Comments, questions, and/or stories, email This email address is being protected from spambots. You need JavaScript enabled to view it.
. Simchat Torah and Parshat Bereishit
By: Rabbi Moshe Goodman, Kollel Ohr Shlomo, Hebron
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Seeking the Holy Presence in Our Holy Land
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"Please HaShem answer us on the day we call out to You!... Be joyous and be glad on Simhat Torah!"
The joy of Israel reaches its peak with the joy of the Torah, our covenant and unity with HaShem, causing us to be truly close to God on this day, and indeed 'the King will answer us on the day we call' (Ps. 20).
The poskim root the 'mitzvah' of joyously commemorating the completion of a book, tractate, etc. in Torah to Abayei's statement in the Talmud: 'when I saw a Torah scholar complete a tractate I would make a holiday for the Torah sages' (Shabat 119a). Why is the completion of a matter in Torah so connected to joy?
Aside from joy attached to Torah learning in general, as it says 'the laws of HaShem are straight, gladdening of heart', we may also point to the concept of 'completion' as being an additional component to the outburst of joy at such occasions. In general, it is important to note that the concept of 'completion' takes quite a dominant role in Judaism, such as the obligation to prefer blessing on a 'complete' and whole piece of bread, fruit, etc. first, even if of poorer quality, over a sliced piece of bread, fruit, etc., even if they are of better quality. We can explain the concept of 'completion' by the concept of unity, saying that only something that is complete and whole has the quality of oneness and unity, for a matter that is missing something, no matter how small, is still not 'one' with the matter it is missing.
In this way, Shaar Hahatzer explains the drama in regard to the burial of Yakov in Maarat HaMachpela, saying that the clincher of claiming the Maarat HaMachpela for the Jewish People was the burial of Yakov, 'the Patriarch of completion', whose offspring were completely accepted as the Jewish People (unlike Avraham - Yishmael, Yitzhak -Esav). As pointed out in last week's issue, the concept of completion and unity is crucial for the true achievement of joy. Therefore, when Israel completes the 53 portions of the Torah on Shmini Atzeres it is no wonder why this day is so well-known after the joy of the completion of the Torah, 'Simhas Torah', on this day.
Indeed, the Zohar points to these 53 portions as being numerically equivalent to the word 'Gan', a matter that is reminiscent of both the last and first portions of the Torah. The last portion culminates these 53 portions, and the first portion Breshit teaches us about what happened in 'Gan Eden', the Garden of Eden, and about its aftermath. Furthermore, we can say that one can reach such bliss and joy in the study of the Torah, that one experiences a type of 'Gan Eden' in one's lifetime.
In Hebron, the Entrance to the Garden of Eden, all these ideas come together, as Hebron means unity conveying the messaging of completion, and also hints to the Torah, as we are taught: 'Hebron - this is Torah, for one who occupies himself with it is called a haber.'
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Real Stories from the Holy Land #92:
"One Erev Shabbos I didn't have enough money to make provisions for Shabbos, so I turned to HaShem in prayer for help. Soon after, someone turned to me and asked to give one of the avreichim in my yeshiva a 1000 NIS, and I 'happened' to fit in this category..." (A.B.S)
Sources: Igros Moshe O"H II, 97, Shulhan Aruch O"H 168, 1, Shaar Hahatzer 370, Tikunei Zohar 29b, Zohar Shlah 160a
Comments, questions, and/or stories, email This email address is being protected from spambots. You need JavaScript enabled to view it.
Yom Kippur, Shabbat Shabbaton
By: Rabbi Moshe Goodman, Kollel Ohr Shlomo, Hebron
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Seeking the Holy Presence in Our Holy Land
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"Please HaShem! Please atone for the unintentional sins, the sins done through lust and emotion, and the intentional sins that I have sinned before You , me and my household, as it says in the Torah of Moshe Your servant, 'for on this day you shall be atoned for to purify you from all your sins, before HaShem you shall be purified."
It is a well-known custom among all Israel that at these last words the entire congregation bows down to the ground, numbers of times throughout the service, when hearing the name of HaShem, a custom reminiscent of the practice of prostration in the Bait HaMikdash upon hearing the Name of God. Although this practice is supposed to be reminiscent of what occurred and will occur in the Bait HaMikdash, God willing speedily in our days, it is important to differentiate that while prostration on the stone-floor of the Bait HaMikdash is praiseworthy, prostration on a stone-floor in any other location is Biblically forbidden as it says, 'and a prostrating stone you shall not put in your Land to prostrate upon it' (Lev. 26, 1). Therefore, the obligation in all synagogues is that the community prostrate only upon materials other than stone.
The exception of the Bait HaMikdash to this rule is learned from the words 'in your Land', from which it is inferred that specifically in the general Land one is forbidden to prostrate upon stone, but in the Bait HaMikdash, considered aloof from the general Land, one is allowed to prostrate. This said, we do see in numbers of sources (and seemigly also in practice) that there is a value in prostrating oneself on the tomb of the righteous for the purpose of uniting with the righteous person and not for the purpose of bowing down before HaShem. This also seems to be the simple explanation of what our Sages teach us that Kaleb prostrated himself in Hebron on the tombs of the Patriarchs.
How is this allowed? 'Avodat HaMelech', a commentary on the Rambam's Mishneh Torah, learns from a manuscript of the Mishneh Torah that only prostration for the purpose of worship of HaShem is prohibited, but otherwise is permitted, yet 'Avodat HaMelech' does not make a final conclusion based on this manuscript. If we do not make this inference from the fore-mentioned manuscript, we may explain the 'prostration' of Kaleb and other sources as being done with a cover of some other material upon the stones of the tombs, or by another tactic. Whatever the case, it seems clear that one should not prostrate on the ground of Maarat HaMachpela today even with the intent of 'connecting' to the Patriarchs, since this location is a well-known place of worship and doing so will definitely seem outwardly as if one is bowing down on stone in worship of HaShem, which is forbidden by all, as mentioned.
In any case, such 'connecting' to the righteous by prostration etc. or otherwise is done in order to ultimately connect and cleave to the Holy Presence, as our Sages explain that the commandment 'to Him you shall cleave' refers to cleaving to the Godly righteous. Of course, this is clearly done in Hebron, City of the Patriarchs, the prototypes of all the righteous.
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Real Stories from the Holy Land #90:
"One day I went to pray for success, parnasa, etc. at the tombs of a number of tzadikim of the previous generation. Just a few days later, I got a call from a real-estate agent who told me that someone had offered to buy an apartment of ours, which we were still paying the mortgage for, for more than twice than the amount we bought it. We sold, and were able to buy the apartment we live in Kiryat Arba today with no mortgage at all." (A.S)
Sources: Even Shoham vol. 8 intro., Rambam Avodah Zara 6, 6-7 and Avodat HaMelech
Succot
By: Rabbi Moshe Goodman, Kollel Ohr Shlomo, Hebron
בס"ד
לשכנו תדרשו
Seeking the Holy Presence in Our Holy Land
"ולקחתם לכם ביום הראשון... ושמחתם לפני ה' א-היכם שבעת ימים"
"Blessed are You HaShem our God King of the Universe who has sanctified us with His commandments and commanded us on the taking of the Lulav."
The heart is filled with joy as we enter 'the Time of our Joy', the holiday of Succot, and this joy is accentuated with the mitzvah of the four species upon which the Torah specifically attaches a special commandment to be joyful especially in the Bait HaMikdash - 'and you shall be happy before HaShem your God (i.e in the Bait HaMikdash according to the Sages) seven days'. As we noted a few weeks ago, true joy is achieved in connection to the Holy Presence which illuminates the soul to perceive the Providence of HaShem on all earth, and this Presence is more greatly encountered in our Holy Land, and especially in the Bait HaMikdash.
'Being happy before HaShem' in the Bait HaMikdash has halachic ramifications as well, such as the Biblical obligation to take the four species all seven days of Succot, while other locations are obligated to do such on a Biblical level only on the first day, the other days being Rabbinically obligated.
Another implication is the halachic obligation to display joy in music and dancing in the Bait HaMikdash (albeit on the weekdays of Succot), a practice given memory to in many communities under the name 'Simhat Beit Hashoeva' (Joy of the Water Drawing in the Bait HaMikdash). Yet another ramification is the ability to take the four species even on Shabbat in the Bait HaMikdash and in the Land of Israel on the first day when the Bait HaMikdash is standing, which is not so in other locations.
If so, why is joy so tied to the taking of the four species? As we mentioned before, joy is the feeling of the revelation of the soul in one's being. However, if we examine this 'revelation' we find that it can only come forth, or make steady progress, with the unity of different facets, or different 'sparks of illumination' of the soul, for a singular and sudden 'lightening' of illumination will easily be 'enveloped' by darkness and forgotten. Once these 'sparks' of illumination are united, one notices that there is a constancy and truth involved in this illumination, causing one to be consistently aware and illuminated, thereby giving one joy.
This 'unity' of sparks of light can be hinted to in the mitzvah of taking the four species, as one unites different species, that represent different 'sparks' of holiness, thereby bringing one to joy. In this way Hebron yet again acts as 'the key to Jerusalem', for Hebron reminds us all that we all stem from the same roots, thus bringing unity to our People. Once unity is achieved, our souls are illuminated from each other, allowing for the great light of the Holy Presence, especially present in the Bait HaMikdash, to illuminate the entire earth with its joy.
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Real Stories from the Holy Land #91:
"I was learning in hevruta and discussed what the Zohar says that just as there are levels on how one person recognizes another (first dress, then body, then deeper soul-connection, etc) so too there are levels in the depth of Torah learning (simple-pshat, then homiletics-drash, then secrets of the Torah, etc). Just about 5 minutes later I learned with another hevruta, who I verified that did not hear my previous conversation, and he started to discuss the exact same passage that 'just as one recognizes another, so too in depth of Torah learning, etc." (M.A.Y)
Sources: Rambam Shofar, Suca and Lulav,7, 13-18 and 8, 12-15
Comments, questions, and/or stories, email This email address is being protected from spambots. You need JavaScript enabled to view it.
. Rosh Hashana & Parshat HaAzinu
By: Rabbi Moshe Goodman, Kollel Ohr Shlomo, Hebron
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Seeking the Holy Presence in Our Holy Land
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"Our God and the God of our Fathers, blow the great shofar for our freedom and raise the banner to in-gather our exiles... for a listener to the sound of the shofar are You... Blessed are You HaShem Who listens to the sound of the blast of Israel with compassion." (Musaf Rosh HaShana)
These days are days of listening to the shofar, the listening of awe, the listening to the voice of HaShem, the key to our freedom, the key to the in-gathering of exiles, and the key to our redemption, as Mashiah tells R. Yehoshua ben Levi in the Talmud that Mashiah can come today - "if you listen in His voice".
One of the fascinating laws of the shofar is that if Rosh HaShana occurs on Shabbat the Rabbis decreed upon the general populace, save those in presence of the Beit Din, that the shofar not be blown, even though it be a Biblical commandment, as the Rabbis have the halachic power (at-least by principle) to make a decree even if it negates a positive (not a negative) commandment. The reasoning of this decree is that since blowing the shofar is a matter done by the masses, there may be someone among these masses that may un-knowingly take his shofar through the 'public domain' (rshut harabim), a matter that is Biblically prohibited on Shabbat (not on Yom Tov-Rosh HaShana), and out of responsibility for such Jews the Rabbis decreed on the entire people not to blow the shofar on Shabbat.
The only exception to this rule is the Beit Din of 'specially-ordained' (not the 'ordination' customary today) judges in the Land of Israel which has the power to set and sanctify months (the calendar we have today was originally set by such judges) as is learned from the verse: "for from Zion Torah shall be delivered and the word of God from Jerusalem". The reason for this exception is that such a Beit Din is entrusted that they will make sure that no one in its presence will desecrate the Shabbat. From the Babylonian Talmud it is somewhat unclear why such a Beit Din must be capable of sanctifying the month (meaning they must be ordained and in the Land of Israel). However, according to the Yerushalmi Talmud there is a clear inference made to the verse in regard to Rosh HaShana 'on the seventh month on the first of the month', meaning that just as a Beit Din capable of sanctifying the month on 'the first of the month' is needed, so too it is necessary to have such a Beit Din to perform the mitzvah of that day - shofar - when it falls on Shabbat.
Although it may seem that the Babylonian and Yerushalmi Talmuds differ in regard to the source of this law, we may actually join them by saying that the Babylonian Talmud determines that this law is by essence of Rabbinic origin decreed in order that no-one desecrate the Shabbat while the Yerushalmi learns from Biblical proof-texts the Divine inspiration behind this enactment (similar to the concept 'asmachta') which also influences the form of this decree. Thus, we may say that the Yerushalmi teaches us that in order to blow the shofar on Shabbat one must be an atmosphere of awe before a Beit Din which is able to influence the existence of Rosh HaShana itself on this date, and because of this awe no desecration of Shabbat will occur.
Such a Beit Din in the Holy Land highlights before all that their rulings are not mere human intellect, but rather Divinely inspired from the spirit of the Holy Presence in this Land, a matter that accentuates even more the atmosphere of awe in their presence. This teaching sheds light on the nature of these days, 'the Days of Awe', in general when the presence of the Heavenly Courts is more greatly felt upon the entire earth. In Hebron one is taken by awe before the three 'judges' Avraham, Yitzhak, and Yakov who HaShems 'confers' with and before the Holy Presence at this location, especially at this time.
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Real Stories from the Holy Land #89:
"I grew up in Kiryat Arba, but my parents sold their house there and we moved to a different location. Many years later, I was dating a man from Kiryat Arba. 'It turns out' that he lived in the same house I did, for his parents bought the house from my parents! We married and live in Kiryat Arba today."
Comments, questions, and/or stories, email This email address is being protected from spambots. You need JavaScript enabled to view it.
Sources: Rosh HaShana 30a, Yerushalmi Rosh HaShana ch. 4 halacha 1, Rambam 2, 9 and Kidush Hahodesh 1, 8, Shabbat 89b
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