Talmidav Shel Aharon
24-5767: Mitzvah 58
May 28, 2007
Mitzvah 57 – It is a positive commandment that the Kohanim are to bless the Jewish people.
Hafetz Hayim: As Scripture says: “Thus you shall bless the children if Israel … May G-d bless you and keep you, May G-d make the divine face to shine on you … May G-d lift up the divine face … ” (Num. 6:23-26) If a Kohen adds some other blessing , he transgresses the prohibition “You shall not add …” (Deut. 13:1)If a Kohen did not go up (to give the blessing) when the reader called out, “Kohanim” he would disobey the positive commandment and violate three religious charges (See Num. 6:23,27)but any Kohen who gives the blessing will be blessed, as Scripture says, “I will bless those who bless you” (Gen. 12:3) It is in effect everywhere, in every time.
For the last few weeks we have been tracing the last few laws that apply to the Kohanim, the descendants of Aaron, the brother of Moses, who were designated as priests for eternity by G-d in the Torah. This is clearly the greatest honor that a Kohan can perform, that of blessing the people. There is no one else in Judaism who is allowed to call G-d’s blessing upon the people. Since many have not seen this ritual blessing of the Kohanim, let me describe the procedure.
During the repetition of the Amidah, the Kohanim are called to give the blessing. They need to remove their shoes, and, if a Levite is present, they are to wash the hands of the Kohen. If no Levite is present, the Kohanim do it themselves. They then stand in front of the Ark on some kind of a raised platform. Sometimes it is a small box. I have seen them stand on a special rug, the height of the rug being enough to have them stand “above” the congregation. They stand with their backs to the congregation. The reader then calls out “Kohanim” the call that is described by the Hafetz Hayyim, they then place their Tallit over their heads so that their face can not be seen. They turn and face the congregation, they extend their arms out at shoulder height, holding their fingers in a position that makes their hand into the shape of the Hebrew letter “Shin” with the Tallit still draped over their heads and arms. They recite the blessing for the privilege of reciting a blessing in G-d’s name. They then wave their hands over the congregation as they recite the words from the Book of Numbers. The Reader (Shaliach Tzibur) calls out the words to the blessing in a soft voice, one word at a time, and the Kohanim repeat that world with a loud voice. They repeat each word until the threefold blessing is finished. They then turn around and face the ark again and stay on the bima until the final blessing of the Amidah is recited by the Reader (the blessing “Sim Shalom”). They then leave the bima and put their shoes on and then return to the congregation. It is customary for the congregation not to look directly at the Kohanim during the blessing, but to look down or away from them.
Any Kohen, who is descended from a Kohen on their father’s side can give the blessing. Conservative Judaism has ruled that a woman who has a father who is a Kohen can recite the blessing but the child of a woman who is a Kohen does not inherit the title. In a place where there are no Kohanim, the ceremony is not performed and the Reader merely reads the words of the priestly benediction. There must be a minyan present for the Kohanim to bless.
In Israel this blessing is done at all Shacharit (morning) services. Outside of Israel it is often not done or only done on the three pilgrimage festivals during Musaf when it does not fall on Shabbat. Like circumcision, when one sees the Kohanim blessing the people, we realize that we are in the presence of a very old and sacred ritual. The three part blessing includes blessings for wealth, wisdom, kindness, forgiveness, that G-d should listen to our prayers and a prayer for peace. Each of the three verses is longer than the ones that come before it to give the impression of a cascading blessing that is overflowing with good things. In this case the Kohanim are not “blessing” the people themselves, but are calling down G-d’s blessing on the people. One does not add to the words of the blessing nor take any away. The Reader leads the Kohanim so as to make sure they do not forget a word or lose their place.
Monday, May 28, 2007
Tuesday, May 22, 2007
23-5767: Mitzvah 57
Talmidav Shel Aharon
23-5767: Mitzvah 57
May 21, 2007
Mitzvah 57 – It is a positive commandment to separate a dough-cake from a batch of dough and give it to the Kohen
Hafetz Hayim: As Scripture says: “of the first of your dough you shall set apart Hallah (a cake)” (Num. 15:20) If it is one of the five species of grain (see #23) and in his dough there is a bulk of 43 and 1/5 eggs, one has the duty of separating Hallah, a portion of the dough. In countries other than Israel, Hallah has to be separated by the law of the Sages, so that the procedure should not be forgotten; and it is burned. By the law of the Torah there is no set amount for it, but any piece of dough whatever frees one of the obligation.
Hallah, or Challah, is not a twisted loaf of bread, it is a small pinch of dough that is separated from the main batch before it is baked and burned up in the fire. It is the last remnant of a dough sacrifice that is mentioned in the Torah (Numbers 15:20). It only applies to certain types of dough and only dough that is made in the land of Israel. It is only a later Rabbinic enactment that we, in the Diaspora, are told to separate the dough of Hallah and burn it in the fire. As the Hafetz Hayyim says, they enacted it so that the requirement would not be forgotten in our exile.
The dough has to be made of one of the four types of grain that are mentioned in the Torah. These are the same five grains that can be used on Pesach to make Matzah and which are forbidden if they are allowed to ferment for more than 18 minutes. These grains are wheat, barley, spelt, oats and rye. Hallah does not have to be “taken” from the dough from any other grain. In fact, you may notice on boxes of Matzah for Passover the notation that “Hallah has been taken” to let you know that the pinch of dough was separated and burned according to the law. Technically, a private home, making dough for the family, is making too small a batch to be required to “take Hallah” but in fact, many women still take a small pinch from the batch of dough before they bake it, and burn it in the bottom of the oven. As noted above, there is no set amount that needs to be burned. It only has to be a “pinch”.
The size requirement above, 43 1/5 eggs is not the amount of egg put into the dough, but a mass of dough that is the size of 43 and 1/5 eggs. An “egg” is a unit of measurement used by the Rabbis. An “egg” equals 91.6 cubic centimeters so the amount of dough by today’s measurements would be 3957.12 cc. or 241.5 cubic inches.
How did the braided bread that we use for Shabbat come to be called Hallah? I suspect that just as we make a special effort to use kosher wine when we want to say a blessing, so too we make a special effort to use “kosher” bread when we want to say a blessing. Not only does the bread need to be made with kosher ingredients, but, unless “hallah as been taken” it is still not ready for a blessing. Eventually the only bread that was made with the pinch taken and burned was the bread for Shabbat and Holidays, and it took the name of the pinch that was taken. As if the question would be asked, “Was it Hallah’ed?” and eventually the bread took on the name.
As far as I know, all kosher bakeries still remove and burn some dough from every batch of bread that is baked.
23-5767: Mitzvah 57
May 21, 2007
Mitzvah 57 – It is a positive commandment to separate a dough-cake from a batch of dough and give it to the Kohen
Hafetz Hayim: As Scripture says: “of the first of your dough you shall set apart Hallah (a cake)” (Num. 15:20) If it is one of the five species of grain (see #23) and in his dough there is a bulk of 43 and 1/5 eggs, one has the duty of separating Hallah, a portion of the dough. In countries other than Israel, Hallah has to be separated by the law of the Sages, so that the procedure should not be forgotten; and it is burned. By the law of the Torah there is no set amount for it, but any piece of dough whatever frees one of the obligation.
Hallah, or Challah, is not a twisted loaf of bread, it is a small pinch of dough that is separated from the main batch before it is baked and burned up in the fire. It is the last remnant of a dough sacrifice that is mentioned in the Torah (Numbers 15:20). It only applies to certain types of dough and only dough that is made in the land of Israel. It is only a later Rabbinic enactment that we, in the Diaspora, are told to separate the dough of Hallah and burn it in the fire. As the Hafetz Hayyim says, they enacted it so that the requirement would not be forgotten in our exile.
The dough has to be made of one of the four types of grain that are mentioned in the Torah. These are the same five grains that can be used on Pesach to make Matzah and which are forbidden if they are allowed to ferment for more than 18 minutes. These grains are wheat, barley, spelt, oats and rye. Hallah does not have to be “taken” from the dough from any other grain. In fact, you may notice on boxes of Matzah for Passover the notation that “Hallah has been taken” to let you know that the pinch of dough was separated and burned according to the law. Technically, a private home, making dough for the family, is making too small a batch to be required to “take Hallah” but in fact, many women still take a small pinch from the batch of dough before they bake it, and burn it in the bottom of the oven. As noted above, there is no set amount that needs to be burned. It only has to be a “pinch”.
The size requirement above, 43 1/5 eggs is not the amount of egg put into the dough, but a mass of dough that is the size of 43 and 1/5 eggs. An “egg” is a unit of measurement used by the Rabbis. An “egg” equals 91.6 cubic centimeters so the amount of dough by today’s measurements would be 3957.12 cc. or 241.5 cubic inches.
How did the braided bread that we use for Shabbat come to be called Hallah? I suspect that just as we make a special effort to use kosher wine when we want to say a blessing, so too we make a special effort to use “kosher” bread when we want to say a blessing. Not only does the bread need to be made with kosher ingredients, but, unless “hallah as been taken” it is still not ready for a blessing. Eventually the only bread that was made with the pinch taken and burned was the bread for Shabbat and Holidays, and it took the name of the pinch that was taken. As if the question would be asked, “Was it Hallah’ed?” and eventually the bread took on the name.
As far as I know, all kosher bakeries still remove and burn some dough from every batch of bread that is baked.
Sunday, May 13, 2007
22-5767: Mitzvah 55-56
Talmidav Shel Aharon
22-5767: Mitzvah 55-56
May 13, 2007
Mitzvah 55 – It is a positive commandment to redeem a firstling male donkey for a lamb.
Hafetz Hayim: As Scripture says: “And the firstling of a donkey thou shall redeem with a lamb” (Ex. 34:20) and he gives the lamb to the Kohen, since Scripture says, “Everything that opens the womb … shall be yours” (Num. 18:15) Kohanim and Levites are free of this obligation. If one has no lamb with which to redeem it, he may redeem it for its monetary value, giving its price to the Kohen. If the firstling donkey was worth ten “selaiim”, he may redeem it with a lamb worth a dinar. Kohanim and Levites are free of this obligation as well. It is in effect everywhere and every time. It applies to both men and women.
Mitzvah 56 –It is a positive commandment to break the neck of a firstling male donkey if it has not been redeemed
Hafetz Hayim: as Scripture states, “and if you will not redeem it, then you hsall break its neck” (Ex. 34:20) Breaking its neck means striking it with a butcher’s hatchet at the back of its neck until it dies. It must be with a butcher’s hatchet and nothing else and not by any other form of death. Any benefit from it is forbidden even after the neck is broken and it requires burial, its ash is also forbidden. It is in effect everywhere in every time for both men and women but Kohanim and Levites are free of the obligation.
I admit that these seem weird, ancient and bizarre, but there is a lesson underneath all of this. So first, let me defend the poor donkey. Since it would be absurd to kill a young donkey and not redeem it by giving the lamb or the value of a lamb to a Kohen, it is unlikely that anyone will have to destroy a baby donkey.
That being said, what is the purpose of laws such as these? We assume that G-d loves all the creatures of the world equally and that there should be little reason to treat the donkey in this way. The commentators note that the donkey was the only domesticated animal that was unfit for sacrifice. Judaism reminds us that all we own, the most valuable of possessions as well as the least of what we have, all, in an ultimate way, belong to G-d. As a reminder of this, we are to dedicate the first of all things in nature, back to G-d. It is the “tax” we pay to the one who gives breath to all life. If the fruit, vegetable or animal is fit to be offered directly to G-d, than that is how it is to be handled. If for any reason it cannot be offered to G-d, the value of the offering is given to a Kohen or a Levite. Since we no longer have a Temple to sacrifice to G-d, all offerings are therefore, redeemed by giving money to a Kohen.
Since a Kohen or Levite dedicate their own lives to G-d, everything they own is already dedicated to G-d and can not be redeemed. Once something is declared “holy” it belongs to G-d and we mortals can not use it in any way nor derive any benefit from it. That is why, if we fail to redeem it, we can’t use it in any way at all, even after it is dead. We can’t use the meat, bones, hide or even the ashes. It all belongs to G-d. The unusual method of killing the donkey was specified lest someone think that the animal was being sacrificed.
What are we to make of these kinds of laws, tied to sacrifices that we no longer offer and to animals that no longer are a part of our possessions? I think that this should remind us that all we have, all that we make or grow, we have because of the love and care of our Creator. We should use these laws to remind ourselves that we need to take a part of all we make, and all we grow, perhaps we can even extend it to beginning a new job or opening a new store. Some of the first profits from that enterprise should be directed to G-d. It can be given to a Kohen if one would like, but even if it is given to charity as a way or extending our thanks to G-d for the opportunities with which we have been blessed.
In a world where everyone seems to be saying “It’s all MINE!” We need to pause and remember that all we are and all we have are just blessing. Blessing shared with us by the merciful G-d.
22-5767: Mitzvah 55-56
May 13, 2007
Mitzvah 55 – It is a positive commandment to redeem a firstling male donkey for a lamb.
Hafetz Hayim: As Scripture says: “And the firstling of a donkey thou shall redeem with a lamb” (Ex. 34:20) and he gives the lamb to the Kohen, since Scripture says, “Everything that opens the womb … shall be yours” (Num. 18:15) Kohanim and Levites are free of this obligation. If one has no lamb with which to redeem it, he may redeem it for its monetary value, giving its price to the Kohen. If the firstling donkey was worth ten “selaiim”, he may redeem it with a lamb worth a dinar. Kohanim and Levites are free of this obligation as well. It is in effect everywhere and every time. It applies to both men and women.
Mitzvah 56 –It is a positive commandment to break the neck of a firstling male donkey if it has not been redeemed
Hafetz Hayim: as Scripture states, “and if you will not redeem it, then you hsall break its neck” (Ex. 34:20) Breaking its neck means striking it with a butcher’s hatchet at the back of its neck until it dies. It must be with a butcher’s hatchet and nothing else and not by any other form of death. Any benefit from it is forbidden even after the neck is broken and it requires burial, its ash is also forbidden. It is in effect everywhere in every time for both men and women but Kohanim and Levites are free of the obligation.
I admit that these seem weird, ancient and bizarre, but there is a lesson underneath all of this. So first, let me defend the poor donkey. Since it would be absurd to kill a young donkey and not redeem it by giving the lamb or the value of a lamb to a Kohen, it is unlikely that anyone will have to destroy a baby donkey.
That being said, what is the purpose of laws such as these? We assume that G-d loves all the creatures of the world equally and that there should be little reason to treat the donkey in this way. The commentators note that the donkey was the only domesticated animal that was unfit for sacrifice. Judaism reminds us that all we own, the most valuable of possessions as well as the least of what we have, all, in an ultimate way, belong to G-d. As a reminder of this, we are to dedicate the first of all things in nature, back to G-d. It is the “tax” we pay to the one who gives breath to all life. If the fruit, vegetable or animal is fit to be offered directly to G-d, than that is how it is to be handled. If for any reason it cannot be offered to G-d, the value of the offering is given to a Kohen or a Levite. Since we no longer have a Temple to sacrifice to G-d, all offerings are therefore, redeemed by giving money to a Kohen.
Since a Kohen or Levite dedicate their own lives to G-d, everything they own is already dedicated to G-d and can not be redeemed. Once something is declared “holy” it belongs to G-d and we mortals can not use it in any way nor derive any benefit from it. That is why, if we fail to redeem it, we can’t use it in any way at all, even after it is dead. We can’t use the meat, bones, hide or even the ashes. It all belongs to G-d. The unusual method of killing the donkey was specified lest someone think that the animal was being sacrificed.
What are we to make of these kinds of laws, tied to sacrifices that we no longer offer and to animals that no longer are a part of our possessions? I think that this should remind us that all we have, all that we make or grow, we have because of the love and care of our Creator. We should use these laws to remind ourselves that we need to take a part of all we make, and all we grow, perhaps we can even extend it to beginning a new job or opening a new store. Some of the first profits from that enterprise should be directed to G-d. It can be given to a Kohen if one would like, but even if it is given to charity as a way or extending our thanks to G-d for the opportunities with which we have been blessed.
In a world where everyone seems to be saying “It’s all MINE!” We need to pause and remember that all we are and all we have are just blessing. Blessing shared with us by the merciful G-d.
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