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Parshat Pinchas
By: Rabbi Moshe Goodman, Kollel Ohr Shlomo, Hebron
בס"ד
לשכנו תדרשו
Seeking the Holy Presence in Our Holy Land
את הכבש אחד תעשה בבקר ואת הכבש השני תעשה בין הערבים
"May it be Your Will HaShem our God and God of our Fathers that this utterance be considered as if we have sacrificed the Tamid sacrifice in its time, place, according to its law."
Famous is the teaching in the beginning of Pirkei Avot, 'on three things the world stands, on the Torah, on the Service, and on the commitment of kind deeds'. Although many explain 'Service' as 'prayer', it is important to differentiate that this explanation is a true explanation, but perhaps not the most basic explanation of this term.
In seeking for the most basic explanation of this term let us search for the Biblical source offered for this teaching by our Sages. The source for Torah obtaining the world is 'if not for my covenant (homiletically interpreted as Torah)... the laws of heaven of earth I did not place' (Jer. 33, 25), while the source for kind deeds obtaining the world is 'a world of kindness shall be built' (Ps. 89, 3).
In regard to the Service being 'a pillar' on which the world stands, the proof-text given by our Sages is the same verse given for Torah, but in this case 'My covenant' refers to the covenant with Avraham at 'the covenant of the pieces' (brit bein habtarim) when the covenant between HaShem and Avraham and his offspring was formed in context of the sacrifices offered by Avraham which alluded to the future Service in the Bais HaMikdash. Therefore, it is clear that the most basic understanding of 'Service' refers to the continuous ('covenant night and day') sacrifices in the Bait Mikdash, especially the Tamid offering and its like (continuous guarding of the Bait HaMikdash, Maamadot, etc.).
The explanation of 'Service' as prayer does not negate this explanation but rather completes it, for the specified prayer (un-specified prayer had always been a Biblical mitzvah) today was enacted in inspiration from the sacrifices. Interestingly, both the covenant with Avraham, which acted as the forerunner of the sacrifices and the Tamid sacrifice, and the Tamid sacrifice itself, evoke Hebron.
Hebron is both "the City of the Covenant with Avraham' for here Avraham entered the covenant via circumcision, and the primary place from which the sheep for the Tamid offering were brought as mentioned in the Talmud and ruled by the Rambam. In turn, it is via Hebron (and it seems that afterwards via Jerusalem) that our prayers, which correspond to the Tamid sacrifice, arise to Heaven.
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Real Stories from the Holy Land #78:
"Once I took down my mezuzah at the front entrance of my apartment to be checked without replacing it with a spare mezuzah. When I approached the entrance of the apartment I realized I had lost the keys, so I phoned my mother, who had another copy of the keys, to come and help me. However, she told me that she couldn't come, because her car was in the garage-repair. I figured, 'maybe HaShem doesn't want me to go into a house without a mezuza', so I asked someone to lend me their mezuzah which I fastened to the doorpost... Within the hour, suddenly my mother arrived and gave me the keys to the apartment".
Sources: Bartenura on Avot, Megila 31b, Sifri Shlah p. 111 Brachot 26b, Rambam Isurei Mizbeach 7, 2, the 'Middle Rebbe' of Habad
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Parshat Balak
By: Rabbi Moshe Goodman, Kollel Ohr Shlomo, Hebron
בס"ד
לשכנו תדרשו
Seeking the Holy Presence in Our Holy Land
"מה טבו אהלך יעקב משכנתיך ישראל"
"How good are your tents Jacob, your sanctuaries O Israel!"
Many pronounce these words upon entering the synagogue in recognition of the sanctity of the synagogue and the Holy Presence that rests there. Because of this holiness attached to the synagogue there are many laws that pertain to its establishment, use, respect, and more. Some of these laws seem to highlight the relationship of the synagogue as place of the Holy Presence to the 'Land of the Holy Presence', the Land of Israel. One of these laws mandates that all synagogues in the Land of Israel are forever sanctified even if explicit stipulation was put upon them at their building that they may be used for a different purpose when destroyed.
This law does not apply to synagogues in the Diaspora, for the reason that our Sages taught, that 'all synagogues in the Diaspora are destined to be relocated in the Land of Israel' (Megila 29a), this meaning that these synagogues have a somewhat temporary nature which allows for stipulation on their use to hold. Another law that highlights the connection between the synagogue and the Land of Israel is the necessity that synagogues of the Diaspora face the Land of Israel. With the same token, synagogues in Israel face Jerusalem, 'City of the Holy Presence.'
If so, why did our Patriarchs, Kaleb, and others go specifically to Hebron to pray, and not to Jerusalem? To begin with, we should mention that, although Jerusalem is the primary place of the Holy Presence, Hebron is also mentioned in the Zohar as being a focal point of the Holy Presence which attracted our Patriarchs and others to pray at this location. In regard to the question, 'why not first Jerusalem', it could be that Jerusalem was meant to be spiritually developed through the initial spiritual development of Hebron (and perhaps other cities as well) as we find with David who first developed Hebron and only afterwards Jerusalem (and perhaps for this very reason the location of Jerusalem was less known till the age of David - see Zvahim 54b in which David searches with Shmuel the location of the Bait HaMikdash).
Whatever the reason, we can say that the Land of Israel is like a live organism of holiness - each plot of it essential to the entire corpus. That said, just as a body has critical organs, so too the Land of Israel has focal points of spirituality, Jerusalem and Hebron ranking as two of its greatest focal points.
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Real Stories from the Holy Land #77:
"One morning I arbitrarily taught 1st grade boys in Kiryat Arba one halacha for about one minute at the end of the class. The halacha was that if one forgot to say Birkas Hamazon one should preferably say it within 72 minutes of eating, but if not, one can still say it as long as he is still satisfied from the last meal (and not hungry). About 2 hours later I was asked by a teacher, who didn't know anything about what I had taught, 'till when can I say Birkas Hamazon if I forgot?'"
Sources: Megila 28b, Orah Haim 151, 11, Zohar Bo
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Parshat Korach
By: Rabbi Moshe Goodman, Kollel Ohr Shlomo, Hebron
בס"ד
לשכנו תדרשו
Seeking the Holy Presence in Our Holy Land
"ויקח קרח בן יצהר בן קהת בן לוי"
"Bring peace, goodness and blessing, grace and kindness and compassion upon us and all Israel Your People... Blessed are You HaShem who blesses His People with peace."
We culminate all our requests in the Amida prayer with the request for peace, for as our Sages teach us, "HaShem did not find anything that contains more blessing than peace, as it says, 'HaShem will bless His People with peace'."
This week's parsha teaches us many lessons on the ways of controversy versus peace, one of these lessons already hinted to in the first words of the parsha, our title quote. Our Sages remark, why is Korah's lineage so elaborated far back even to Levi, but yet not to Levi's father, Yakov?
Our Sages answer that Yakov had already foresaw in his lifetime the conflict of Korah and thus prayed 'in their (Korah and his people) gathering my honor shall not unite'. This matter still needs further explanation: Yitzhar, Kehat, and Levi were all righteous figures, and even if they did not foresee this episode, why do they 'deserve' to be listed in the lineage of Korah?
One answer to this question is that indeed Korah had great spiritual potential as his lineage suggests, however he used this potential improperly for his own ego-centric purposes. If so, why is Yakov given the gift to foresee this episode and the opportunity to pray to be singled out?
Shaar Hahatzer, by R. David Shimon author of the 'Zuf Dvash', provides us with an answer to this question by saying that in truth all our Patriarchs, Yakov being one of them, were all especially careful not to be in anyway involved with conflict and controversy. He goes on further saying that Hebron too, 'the City of the Patriarchs', has this attribute of peace, as is also hinted in the numerical value of Avraham, Yitzhak, and Yakov which is identical to 'Shalom BeHebron' (peace in Hebron) and 'Nezer HaShalom' (the crown of peace), 'for their will was that there be peace in Hebron, and therefore no conflict can prolong in the holy city of Hebron'.
The Land of Israel at large too has the attribute of peace, as we have shown in the past by explaining the verse "one People in the Land". Halachically speaking, one example of the peace inherent in this Land is the fact that Yehoshua, upon dividing the Land between the tribes, introduced 10 halachic enactments that prevent conflict between people, such as that 'an emerging spring all of the city's inhabitants have right to benefit from it'. Although these enactments still hold in the Diaspora, the fact that Yehoshua instituted them upon dividing the Land and not before (as in the time of Moshe) highlights this Land's quality as the as the forerunner in the pursuit of peace.
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Real Stories from the Holy Land #75:
"Recently, a new kollel was formed to study at Maaras HaMachpela from midnight till 4 am. In the beginning stages the kollel studied outside, since there still was no military permit to occupy Maaras HaMachpela or one of its adjacent buildings. During that period, one donor offered to support the kollel continuously and asked that the kollel be called in the name of Asahel. Afterwards the military agreed to open (and protect) the tomb-site of Abner ben Ner adjacent to the Maara, an offer un-expected by all sides. So now, "Kollel Hatzot Asahel" studies at the "Tomb of Abner". In Shmuel II we learn that Abner killed Asahel in a civil-war between those aligned with David and those aligned with Saul and his descendant(s) and in turn Abner was also killed by Asahel's brother Yoav in (partial) context of avenging his brother's blood. It is in Hebron that Abner formed a treaty with David ending this civil war and bringing forth the United Kingdom of David, and it is in Hebron that names of these 'enemies' come together today in such beautiful harmony."
Sources: Midrash Tanhua Korah, Shaar Hahatzer 380, Baba Kama 80b, Rambam Nezikei Mamon 5, 3, Hoshen Mihpat 274, 1 Rama
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Parshat Chukat
By: Rabbi Moshe Goodman, Kollel Ohr Shlomo, Hebron
בס"ד
לשכנו תדרשו
Seeking the Holy Presence in Our Holy Land
"אז ישיר ישראל... באר חפרוה שרים..."
"Halleluyah! Praise, servants of HaShem, praise the Name of HaShem!"
With these words we begin the Rabbinic commandment of reciting Hallel on special occasions. In Megila 14a our Sages learn a kal vahomer (fortiori) from the Song of Israel at the Parting of the Red Sea that if Israel sang a song praising HaShem when redeemed from slavery to freedom, when Israel is saved from death to life even more so is it incumbent to praise HaShem by saying Hallel.
Afterwards the Talmud asks, if so, why is Hallel not recited on Purim? The Talmud answers that once Israel entered the Land of Israel all other lands were excluded from (the special) songs of praise to HaShem, and since the miracle of Purim occurred in the Diaspora, the recitation of Hallel cannot be enacted on this miracle. Nevertheless, the Talmud concludes that Hallel could have been enacted for Purim since after Israel went into exile other lands were once again included in reciting (special) songs of praise to HaShem.
According to this explanation we do not say Hallel on Purim because reading the Megila acts as a type of praise as it portrays the miracle as it happened. Another explanation offered in the Talmud why we do not say Hallel on Purim is because in Hallel we say, "praise servants of HaShem", but after the Purim story we remained servants (subject) to Ahashverosh.
Based on this Talmudic passage, numbers of poskim conclude that days of praise for miracles that save from 'death to life' may or must be enacted. Based on these poskim, in the past few generations many great Sages have enacted to say Hallel on the many miracles of the great Return of Israel to the Land of Israel in our time. Part of the reasoning in this enactment is due to the fact that today's miracles involve saving our People 'from death to life' as our People witnessed, unfortunately, in the dire effects of Exile in the Holocaust and its like throughout the ages. In addition, all the Talmud's stipulations on saying Hallel are met in the miracles related to this Return to the Land, for these miracles occurred in the Land of Israel, and they also involve removing our People from the subjugation of the nations ('servants of Ahashverosh').
In this week's parsha we see how the generation about to enter the Land internalizes the message of the 'Land of Song' they are about to enter by their outburst of song to HaShem, 'the Song of the Well'. This song sung in praise of HaShem for the miraculous well that travelled with Israel through the wilderness, attributes this well to the merit of our Forefathers called 'princes' (according to our Sages) in the words 'a well dug by princes' in our title quote.
By the same token, our Sages explain that in merit of Avraham's serving of water towards guests and the angels in Hebron that visited him, his descendants merited to be given water miraculously in the wilderness. Similarly, Hebron is identified with the attribute of kindness in Shaar Hahatzer which notes that Hebr(o)n has the same numerical value as 'hu Avraham', whose attribute was kindness.
Thus, in this sense Hebron, 'City of our Princely Fathers', is involved with the miracle of the well. This is Hebron, the 'wellspring of kindness', which in turn awakens us to praise HaShem in song for His kindness.
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Real Stories from the Holy Land #76:
"I was once a totally secular Jew in France, who didn't even know Shema Yisrael. I had been waiting for about 2-2.5 years for about 90,000 euros as unemployment payment from my previous job in France, but nothing came. I was not offered anymore employment, so I sold everything I had till I had almost nothing to live on. My mother had moved to Israel alone, so I figured then that if I were to begin from nothing anyway then why not at least move to Israel to support her. When I moved in with my mother, I immediately opened a bank account waiting for the unemployment funds to come, but nothing came, even though the company I worked at sent me a copy of their deposit... One day, after going to the bank again to receive the same answer that the funds had not arrived, I saw a Lubavitcher Hasid asking someone if he would like to put on tfilin. The latter answered, 'go work, you ass'. Perturbed by this conversation, and seeing the Hasid distressed afterwards, made me want to cheer him up, so I offered to put on tfilin myself and say Shma, for the first time in my life... Immediately after putting on the tfilin, the banker called me to tell me that the funds had arrived. That same day, I was offered work in my profession, and was offered a reasonable apartment to rent. Realizing the miracles that had just occurred just after putting tfilin once, I got closer to Judaism and am a fully observant Jew today."
Sources: Shaar Hahatzer 380, Baba Metzia 86b, Yalkut Shimoni 764, Pesahim 117a, Sheeiltot 26, Meiri Psahim ibid, Shut Hasam SoferI 191, Kol Mevaser I, 21 and more
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Parshat Shlach
By: Rabbi Moshe Goodman, Kollel Ohr Shlomo, Hebron
בס"ד
לשכנו תדרשו
Seeking the Holy Presence in Our Holy Land
"ויעלו בנגב ויבא עד חברון"
"Master of The Universe, may it be Your Will before You... that I will merit to guard my mouth and tongue from Lashon HaRa... I shall be careful to refrain from speaking [that which is forbidden] against an individual person, and how much more so I shall refrain from speaking [Lashon HaRa and gossip] against The Jewish People or against a portion of them. How much more so [shall I be careful to not] complain against the actions of The Holy One, Blessed is He... and all forbidden words." (Prayer for Guarding the Tongue - Hofetz Haim)
'Guarding the Tongue' is by no doubt one of major topics studied about and worked upon in Judaism. However, despite the great amount written and talked about this topic, relatively few are aware that one of the most central Talmudic passages that deal with this topic puts 'gossip on the Land of Israel', especially as it appears in this week's parsha, as the cornerstone in understanding the importance of 'guarding the tongue' and the severity of Lashon Hara.
The Talmud in Erchin 15a concludes that the decree on the entire generation that left Egypt to die in the Wilderness over a period of 40 years was due not to slander against God or any other sin, but rather to slander on the Land of Israel. Thus, the Talmud continues, we should conclude 'that if slander on trees and stones is so severe, even more so is it severe in regard to one's fellowman.' Therefore, the Talmud in Ktubot 112a relates that the Sages that lived in the Land were so careful that their students study in optimum conditions, so that they should not talk about difficult conditions of living in the Land. Nevertheless, these Talmudic passages require explanation: if one slanders the inanimate stones in the Grand Canyon, for example, is one liable for slander? And if not, then why should one be liable for slander on the stones of the Land of Israel?
Rabbi E. Melamed, one of today's leading rabbis and halachic authorities, explains: 'Come and see the value of the Land of Israel over all other lands, for the prohibition on slander is on people only, in order not to hurt them, and therefore there is no prohibition to slander trees and stones that do not feel hurt. However, on the Land of Israel it is forbidden to bear slander, for one who talks against (the Land) denies the Torah which praises the Land and detains the manifestation of HaShem's Name in the world, which is only manifest through the Land of Israel, the Holy Land.' In addition, some say, based on the Biblical term 'the Living Land' and other sources, that the Holy Land, unlike other lands, is indeed a living entity...
'And he (Kaleb) reached Hebron' - In this week's parsha we learn that one of the primary ways of protecting oneself from this severe prohibition is connection to Hebron, City of the Patriarchs, who so cherished this Holy Land in general and Hebron in specific. Let us follow in the footsteps of Kaleb, praising this Holy Land and giving honor to the Holy Presence therein.
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Real Stories from the Holy Land #74:
"My wife was past her delivery date, and so I was summoned to open the ark in my synagogue, considered to be a segula (omen) for an easy and speedy delivery. I opened the ark, and before I got a chance to close it after the Torah reading, I was called by my kids to come immediately because my wife had gone into labor. After about two hours, within which we rushed to the hospital by ambulance, my wife gave birth to a healthy girl b'h. Then, I went to the synagogue in the hospital which 'happened' to be just after the Torah reading, just where I had left off..."
Sources: Pninei Halacha 11, Ketubot 112a
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