Halacha L’Moshe MiSinai
Volume 2: Number 21
March 27, 2006
Mitzvah 22: Hametz on Passover
Mitzvah 22 – It is a positive commandment to clear away Hametz on the fourteenth of Nissan.
Hafetz Hayim: Scripture states, “only, on the first day you shall put away leaven out of your houses” (Exodus 12:15) and by the Oral tradition it was learned that this “first” means the fourteenth of Nissan, before the time that it becomes forbidden to eat Hametz. Now, clearing away means that one is to destroy the known Hametz in his possession; and what he does not know about he renders null and void in his heart, and considers it as nothing – that he has no use whatever for it.
By the law of the sages one is to search and examine his premises and clear away all Hametz at the beginning of the night before the fourteenth, by the light of a candle; because all people are to be found in their homes at night, and candlelight is good for searching. It is in force everywhere and at every time, for both men and women.
When the Sages wanted to make sure that all Hametz was removed before Passover, they set in motion three ways to get rid of it. The first responsibility was to use up as much Hametz before the holiday as possible. To clear our shelves of what the Hametz we own. There is a commandment that we are forbidden to waste that which can be used, so we first try and use up what we own. We are also allowed to give it away to a worthy (non-Jewish) cause so that the Hametz we can’t use can still be put to good use. It can be donated to a soup kitchen or food pantry for instance.
In some cases, it is impossible to use up all the Hametz in our homes before Passover. Sometimes there is just too much to use. Sometimes we forget we have it until it is too late to use it. Sometimes we are in the Hametz business and it would be a great financial loss if we were to give it all away before Passover. For this reason the Sages created the “sale” of Hametz. The Hametz is placed in a secure location and closed off from the rest of the house. We then, in writing, assign the Rabbi as our agent to make sure that the Hametz is sold for the holiday. (there is usually a small donation made to have the Rabbi do this for you) He will then sell all the Hametz that he is commissioned to sell to a reliable non-Jew. This is a binding sale. Usually there is a small down payment made at the time of the sale and the full price is to be paid after the holiday at fair market value for the Hametz. If the non-Jew decides not to complete the sale, it automatically reverts to its original owners, after the holiday. Since it did not belong to us during the holiday, we are able to use it after the holiday is over. This sale must take place before 10 am on the fourteenth of Nissan, so that we will not own the Hametz from the time it becomes forbidden to us.
Tradition has us keep a small amount of Hametz and to search for it on the night before the fourteenth of Nissan (on the thirteenth, after dark). This is called Bedikat Hametz, the search for Hametz, and we use a candle and a feather, to sweep away the last crumbs of Hametz in our homes. Those crumbs and whatever Hametz we no longer can use is burned at 10 am on the fourteenth of Nissan. From that time until the end of Passover, we can not own or have in our possession any Hametz at all. If we find any that was not sold or burned, we must throw it away. We cannot use it even after the holiday.
The big question is “Why?” Why must we remove leaven from our homes? The Torah, as stated above, only tells us that we must get rid of it all. G-d simply said so and we must obey. But what is Hametz that we cannot even possess it on Passover? The Sages comment on this mitzvah saying that Hametz is that grain that has fermented, it has mixed with water and the air and has become something else. It is no longer pure grain. When we remove the Hametz from our homes, we are removing from our lives all that has been fermented, the arguments, the fights, the anger and the feelings of vengeance that spoil our live and corrupt our thinking. Passover is the time we let go of such feelings, and decide that we have no use for them whatsoever. That we will go back to a simpler kind of bread, and a simpler kind of relationship, where we no longer allow that which is fermented to spoil the love and concern we have for each other. The removal of leaven from our household symbolizes the removal of the fermented feelings from our heart. For the week of Passover, we should not really miss either the bread or the bad feelings at all.
Next week: Mitzvah 23: Eating Matzah
Monday, March 27, 2006
Monday, March 6, 2006
Halacha L’Moshe MiSinai - Volume 2: Number 20
Halacha L’Moshe MiSinai
Volume 2: Number 20
March 6, 2006
Mitzvah 21: Rejoicing on the Festivals
Mitzvah 21 – It is a positive commandment to be happy on the festivals.
Hafetz Hayim: Scripture states, “and you shall rejoice on your festivals” (Deut. 16:14) When the Sanctuary was in existence, the rejoicing was that an extra peace offering was brought in addition to the festival offering. It was called the offering of joy and women were also obligated in this joy. At the present time, thought happiness is only through meat and wine. Then one has a duty to make his wife happy with pretty clothing and to distribute sweets to the members of his household. He is also obligated to make the poor happy. If someone does not bring happiness to any poor people, his is not rejoicing in a mitzvah but only the joy of his belly, and a joy that is a disgrace to him. (see Malachi 2:3)
Now, even though eating and drinking on the religious holidays is part of the positive commandment, one should not spend a long time with wine, amusement and frivolity, since this is wild foolishness and silly behavior, whereas we are commanded only about rejoicing that contains within it the worship of G-d and it is impossible to worship G-d amid unbridled amusement, frivolity or drunkenness, but only amid the happiness of a mitzvah. The happiness that a person enjoys while doing a mitzvah is a great form of worship It is in force everywhere and at every time.
We see here the two polls of what “rejoicing” is all about. On the one hand, the point of a Festival is to be happy. On the other hand, this “happiness” can easily get out of control. The Hafetz Hayim tries to address both sides of this issue.
We no longer participate in animal sacrifice, so the legal requirement of rejoicing means we need to eat meat and drink wine on festival days. Even if we are on rather strict diets, the few festive days should not have a long term impact on weight or health. Where does this leave Vegetarians and those who do not /can not drink alcohol? Clearly Judaism would have them celebrate with foods and drinks that are appropriate to their needs. The point is to make these days “festive” through the foods that we eat. Also it is important to mention again, that for those who can not drink alcohol because of medications they are taking or because of a history of substance abuse, the above mitzvah should NOT be taken as license to indulge in dangerous activities. The mitzvah simply does NOT APPLY in that case and one should eat and drink in a manner that will not endanger their life or the lives of others around them. Even for the purpose of saying a blessing, Kosher Grape Juice should be used that has no alcohol content at all.
But even for those who may be physically able to drink, the mitzvah does NOT give such a person free reign to let the festival joy descend into debauchery. Rejoicing is not a free ticket to get drunk, out of control or even simply silly. The point is not to awaken the next day with a hangover and to forget what transpired in the holiday celebration. It is one thing to drink and celebrate; it is another to lose all sense of what it means to be a human being. I can be happy with the time off from work, spent with my family, around a festival table, eating good food, enjoying my children and family, telling family stories and remembering why we all love each other. What joy would there be if we ended the meal so full, we felt sick, so drunk that we embarrassed our family and so wasted that we don’t even remember what happened? That is not rejoicing at all and would simply be a violation of the mitzvah. Yes, I know that drunkenness is prescribed for Purim celebrations (that is a different mitzvah that this one) but I think that even in the case of Purim, such drunkenness was meant to be a metaphor, and one should not get that drunk even on that crazy, happy day.
Want to know how a Rabbi celebrates? He uses the time to learn something new. Now that is my kind of happiness and joy!
Next week: Mitzvah 22: Removing Hametz before Passover
Volume 2: Number 20
March 6, 2006
Mitzvah 21: Rejoicing on the Festivals
Mitzvah 21 – It is a positive commandment to be happy on the festivals.
Hafetz Hayim: Scripture states, “and you shall rejoice on your festivals” (Deut. 16:14) When the Sanctuary was in existence, the rejoicing was that an extra peace offering was brought in addition to the festival offering. It was called the offering of joy and women were also obligated in this joy. At the present time, thought happiness is only through meat and wine. Then one has a duty to make his wife happy with pretty clothing and to distribute sweets to the members of his household. He is also obligated to make the poor happy. If someone does not bring happiness to any poor people, his is not rejoicing in a mitzvah but only the joy of his belly, and a joy that is a disgrace to him. (see Malachi 2:3)
Now, even though eating and drinking on the religious holidays is part of the positive commandment, one should not spend a long time with wine, amusement and frivolity, since this is wild foolishness and silly behavior, whereas we are commanded only about rejoicing that contains within it the worship of G-d and it is impossible to worship G-d amid unbridled amusement, frivolity or drunkenness, but only amid the happiness of a mitzvah. The happiness that a person enjoys while doing a mitzvah is a great form of worship It is in force everywhere and at every time.
We see here the two polls of what “rejoicing” is all about. On the one hand, the point of a Festival is to be happy. On the other hand, this “happiness” can easily get out of control. The Hafetz Hayim tries to address both sides of this issue.
We no longer participate in animal sacrifice, so the legal requirement of rejoicing means we need to eat meat and drink wine on festival days. Even if we are on rather strict diets, the few festive days should not have a long term impact on weight or health. Where does this leave Vegetarians and those who do not /can not drink alcohol? Clearly Judaism would have them celebrate with foods and drinks that are appropriate to their needs. The point is to make these days “festive” through the foods that we eat. Also it is important to mention again, that for those who can not drink alcohol because of medications they are taking or because of a history of substance abuse, the above mitzvah should NOT be taken as license to indulge in dangerous activities. The mitzvah simply does NOT APPLY in that case and one should eat and drink in a manner that will not endanger their life or the lives of others around them. Even for the purpose of saying a blessing, Kosher Grape Juice should be used that has no alcohol content at all.
But even for those who may be physically able to drink, the mitzvah does NOT give such a person free reign to let the festival joy descend into debauchery. Rejoicing is not a free ticket to get drunk, out of control or even simply silly. The point is not to awaken the next day with a hangover and to forget what transpired in the holiday celebration. It is one thing to drink and celebrate; it is another to lose all sense of what it means to be a human being. I can be happy with the time off from work, spent with my family, around a festival table, eating good food, enjoying my children and family, telling family stories and remembering why we all love each other. What joy would there be if we ended the meal so full, we felt sick, so drunk that we embarrassed our family and so wasted that we don’t even remember what happened? That is not rejoicing at all and would simply be a violation of the mitzvah. Yes, I know that drunkenness is prescribed for Purim celebrations (that is a different mitzvah that this one) but I think that even in the case of Purim, such drunkenness was meant to be a metaphor, and one should not get that drunk even on that crazy, happy day.
Want to know how a Rabbi celebrates? He uses the time to learn something new. Now that is my kind of happiness and joy!
Next week: Mitzvah 22: Removing Hametz before Passover
Monday, February 27, 2006
Halacha L’Moshe MiSinai - Volume 2: Number 19
Halacha L’Moshe MiSinai
Volume 2: Number 19
February 27, 2006
Mitzvah 20: Resting on Shabbat
Mitzvah 20 – It is a positive commandment to rest from work on Shabbat.
Hafetz Hayim: Scripture states, “but on the seventh day you shall rest” (Ex. 23:12) By this commandment we are also ordered and enjoined about our domestic animals, that they should rest from work. To tell a non-Jew to do some work is forbidden by the Sages. ( it is in the category of Shevut) It is in force everywhere and at every time for both men and women.
One of the drives that all human beings must deal with is the drive for power. We need to feel that we are in control of our lives. We like to feel that the world is not random, and we are being buffeted by a thousand winds that blow, but that we have made ourselves strong, we have build strong houses, we have stored up food and supplies. We have made fur coats and down blankets to keep us warm and waterproof jackets to keep the rain off of our backs and heads. We do all of this with money, the fruit of our labor. Sometimes we actually make something we need, but usually we purchase it from others with the money we have earned. Judaism is very clear that work is an important value and earning a living is an important part of life. Money is neither good or bad in Judaism. It is a fact of our lives (Judaism says a lot about how we make money and how we spend money, but not about the morality of having it) Judaism does insist, however, that the drive to have money not take over our lives. We control the drives, the drive does not control us. We control our drive for power with Shabbat.
Ancient Romans thought that the Jews were the laziest people they had ever met. In the pagan world, the more you worked, the more money you made and the more power you had. Power was a gift from the gods. It showed that the gods favored you. The very idea of taking one day out of seven off from work was absurd to the pagan mind. Jews understood that the quest for money and things could consume a life and make it shallow and empty, so we set this Shabbat time apart to remember that there are some very important things that are not found in what we make and what we earn.
Shabbat rest is about having time with our family without the distractions of a job that must be done. Shabbat rest is about having fun without having to worry about how we will pay for it. Shabbat rest is about being a part of nature and not just rushing by on our way to the next important meeting. To be sure, there are laws about rest. Some seem to make a lot of sense; you should not carry money, ride in a car, cook food, write or do laundry. These are everyday activities and not in keeping with the holiness of Shabbat. But taking a long hike, carrying a handkerchief outside or watching TV seem to be activities that don’t require breaking a sweat. Why are they forbidden?
The Torah tells us that we must not do “melachah” on Shabbat, but it never defines what “melachah” is. The only way the Sages had to determine what “melachah” is all about was to notice that the commandment to refrain from it was written just before they began to construct the Mishkan, the portable sanctuary in the wilderness. The Sages determined that there were 39 different activities that were involved with building the Mishkan, so they declared these 39 activities forbidden. Over the centuries, other activities, that were connected with these 39 also became forbidden as Shevut, not part of the command but close enough to be included in the prohibition of work. A third category, involves things that we don’t do because they may lead to a prohibited activity. For example, we don’t carry a pen on Shabbat because we may forget ourselves and stop to write something down.
Resting on Shabbat is an art form. It is not just a series of laws. We have to find our own way to balance the holiness of the day and the prohibition against work One can not take on the “mountain” of laws of Shabbat overnight. We grow in our observance of Shabbat as we discover how it makes our lives better. Herman Wolk, the famous playwright notes that after Shabbat is over, and he returns to the daily panic of a Broadway play, that, after his Shabbat rest, he is able to step back from the pressure, and often makes his best contributions on Saturday night.
Shabbat is not just about making one day in seven holy, it is also about making the other six days more productive and richer.
Next week: Mitzvah 21: Rejoicing on the Festivals.
Volume 2: Number 19
February 27, 2006
Mitzvah 20: Resting on Shabbat
Mitzvah 20 – It is a positive commandment to rest from work on Shabbat.
Hafetz Hayim: Scripture states, “but on the seventh day you shall rest” (Ex. 23:12) By this commandment we are also ordered and enjoined about our domestic animals, that they should rest from work. To tell a non-Jew to do some work is forbidden by the Sages. ( it is in the category of Shevut) It is in force everywhere and at every time for both men and women.
One of the drives that all human beings must deal with is the drive for power. We need to feel that we are in control of our lives. We like to feel that the world is not random, and we are being buffeted by a thousand winds that blow, but that we have made ourselves strong, we have build strong houses, we have stored up food and supplies. We have made fur coats and down blankets to keep us warm and waterproof jackets to keep the rain off of our backs and heads. We do all of this with money, the fruit of our labor. Sometimes we actually make something we need, but usually we purchase it from others with the money we have earned. Judaism is very clear that work is an important value and earning a living is an important part of life. Money is neither good or bad in Judaism. It is a fact of our lives (Judaism says a lot about how we make money and how we spend money, but not about the morality of having it) Judaism does insist, however, that the drive to have money not take over our lives. We control the drives, the drive does not control us. We control our drive for power with Shabbat.
Ancient Romans thought that the Jews were the laziest people they had ever met. In the pagan world, the more you worked, the more money you made and the more power you had. Power was a gift from the gods. It showed that the gods favored you. The very idea of taking one day out of seven off from work was absurd to the pagan mind. Jews understood that the quest for money and things could consume a life and make it shallow and empty, so we set this Shabbat time apart to remember that there are some very important things that are not found in what we make and what we earn.
Shabbat rest is about having time with our family without the distractions of a job that must be done. Shabbat rest is about having fun without having to worry about how we will pay for it. Shabbat rest is about being a part of nature and not just rushing by on our way to the next important meeting. To be sure, there are laws about rest. Some seem to make a lot of sense; you should not carry money, ride in a car, cook food, write or do laundry. These are everyday activities and not in keeping with the holiness of Shabbat. But taking a long hike, carrying a handkerchief outside or watching TV seem to be activities that don’t require breaking a sweat. Why are they forbidden?
The Torah tells us that we must not do “melachah” on Shabbat, but it never defines what “melachah” is. The only way the Sages had to determine what “melachah” is all about was to notice that the commandment to refrain from it was written just before they began to construct the Mishkan, the portable sanctuary in the wilderness. The Sages determined that there were 39 different activities that were involved with building the Mishkan, so they declared these 39 activities forbidden. Over the centuries, other activities, that were connected with these 39 also became forbidden as Shevut, not part of the command but close enough to be included in the prohibition of work. A third category, involves things that we don’t do because they may lead to a prohibited activity. For example, we don’t carry a pen on Shabbat because we may forget ourselves and stop to write something down.
Resting on Shabbat is an art form. It is not just a series of laws. We have to find our own way to balance the holiness of the day and the prohibition against work One can not take on the “mountain” of laws of Shabbat overnight. We grow in our observance of Shabbat as we discover how it makes our lives better. Herman Wolk, the famous playwright notes that after Shabbat is over, and he returns to the daily panic of a Broadway play, that, after his Shabbat rest, he is able to step back from the pressure, and often makes his best contributions on Saturday night.
Shabbat is not just about making one day in seven holy, it is also about making the other six days more productive and richer.
Next week: Mitzvah 21: Rejoicing on the Festivals.
Monday, February 20, 2006
Halacha L’Moshe MiSinai - Volume 2: Number 18
Halacha L’Moshe MiSinai
Volume 2: Number 18
February 20, 2006
Mitzvah 19: Declaring the Shabbat Holy
Mitzvah 19 – It is a positive commandment to declare Shabbat holy with words.
Hafetz Hayim: Scripture states, “Remember the Sabbath day, to keep it holy” (Ex. 20:8) and the Sages add, “Hallow it with words, on its arrival, with Kiddush and at its departure with Havdalah. It is a law of the Sages to recite the Kiddush over wine or over bread; and it is likewise a law of the Sages to recite Havdalah at its departure over wine or some other acceptable beverage. It is forbidden to taste anything before Kiddush or Havdalah. The Prophets declared two additional Mitzvot, namely “delight and honor”. One honors Shabbat by washing face and hands in warm water and wearing clean clothing. He makes it a delight by eating enjoyable food and drink. It is a duty to have three meals on Shabbat and the more one spends for Shabbat the more praiseworthy he is. (within ones means however) Whoever makes Shabbat a delight will be given a boundless heritage, and will be granted his heart’s wishes; and he will be saved from the servitude of foreign powers. It is also a mitzvah to arrange the table for a meal after the departure of Shabbat, even through no more than an olive’s amount is necessary for the meal to “escort the Shabbat queen on her way. Rambam wrote that it is also part of the positive commandment, of remembering the day, to remember Shabbat every day. Therefore when one mentions the days of the week, he is to say “the first day after Shabbat, The second day after Shabbat” and so on. So also in other matters, if he chances to get something good, he should designate it for Shabbat, saying explicitly, “this is for Shabbat.” It is in force everywhere and at every time for both men and women.
There is almost no end to the possibilities of ways to honor Shabbat. Shabbat is not only one of the Ten Commandments, but it is designated by G-d as holy from the first chapters of the Torah, literally from the creation of the world. It is also a taste of what the world with be like in the messianic era. It is so important that the entire week should revolve around it. In fact, the weekdays do not have Hebrew names, as we see above, the days are just numbered. Only the seventh day has a name, “Shabbat”.
Next week we will list the rules of Shabbat, today is for the joy of Shabbat. The Mitzvah is to make the 25 hours of the day, as joyful and festive as possible. One begins and ends Shabbat with wine. Kiddush is recited at the beginning, declaring that the day that is beginning is holy. And ending with Havdalah, marking the end of holy time and the beginning of secular time. Abraham Joshua Heschel declares that all week long we work and live in a world of space. On Shabbat, we transfer our lives into the realm of time. Holy time is time spent in joy and celebration. That is why we dress our best for Shabbat, eat the best foods, and visit with friends. We put our work aside and get back to a less complicated world where we can do the things we enjoy; reading, playing, praying and sleeping.
It is not enough to feel this joy in our hearts, we need to speak of our plans aloud. We need to declare that we could be doing something else but we choose to spend our time enjoying the sacred time.
To fully enjoy Shabbat there are three meals, dinner Friday night, Lunch on Saturday morning and a Seudah Shelishit, a third meal late Saturday afternoon. After Shabbat, there is a Melavah Malka, a meal to escort the Shabbat Queen on her way. This is done after Havdalah.
In fact, when it comes to making Shabbat a “delight” the format is one of a wedding ceremony. Just as one is supposed to be happy and joyful when attending a wedding, so to are we supposed to be happy and joyful on Shabbat. But Shabbat is not just “any” wedding, it is a royal wedding, Shabbat is a queen who will wed the royal groom, the people of Israel. L’cha Dodi is the wedding march and the Psalm for Shabbat, Psalm 92, is the ceremony. Just as a wedding has wine and a festive meal, so too Shabbat begins with wine and a festive meal. As a guest at this ceremony, our duty is to make the bride and groom happy, and that comes from being joyful ourselves. Honor and joy are the primary hallmark of Shabbat and our first responsibility as we begin and end our weekly celebration
Next week: Mitzvah 20: Resting on Shabbat
Volume 2: Number 18
February 20, 2006
Mitzvah 19: Declaring the Shabbat Holy
Mitzvah 19 – It is a positive commandment to declare Shabbat holy with words.
Hafetz Hayim: Scripture states, “Remember the Sabbath day, to keep it holy” (Ex. 20:8) and the Sages add, “Hallow it with words, on its arrival, with Kiddush and at its departure with Havdalah. It is a law of the Sages to recite the Kiddush over wine or over bread; and it is likewise a law of the Sages to recite Havdalah at its departure over wine or some other acceptable beverage. It is forbidden to taste anything before Kiddush or Havdalah. The Prophets declared two additional Mitzvot, namely “delight and honor”. One honors Shabbat by washing face and hands in warm water and wearing clean clothing. He makes it a delight by eating enjoyable food and drink. It is a duty to have three meals on Shabbat and the more one spends for Shabbat the more praiseworthy he is. (within ones means however) Whoever makes Shabbat a delight will be given a boundless heritage, and will be granted his heart’s wishes; and he will be saved from the servitude of foreign powers. It is also a mitzvah to arrange the table for a meal after the departure of Shabbat, even through no more than an olive’s amount is necessary for the meal to “escort the Shabbat queen on her way. Rambam wrote that it is also part of the positive commandment, of remembering the day, to remember Shabbat every day. Therefore when one mentions the days of the week, he is to say “the first day after Shabbat, The second day after Shabbat” and so on. So also in other matters, if he chances to get something good, he should designate it for Shabbat, saying explicitly, “this is for Shabbat.” It is in force everywhere and at every time for both men and women.
There is almost no end to the possibilities of ways to honor Shabbat. Shabbat is not only one of the Ten Commandments, but it is designated by G-d as holy from the first chapters of the Torah, literally from the creation of the world. It is also a taste of what the world with be like in the messianic era. It is so important that the entire week should revolve around it. In fact, the weekdays do not have Hebrew names, as we see above, the days are just numbered. Only the seventh day has a name, “Shabbat”.
Next week we will list the rules of Shabbat, today is for the joy of Shabbat. The Mitzvah is to make the 25 hours of the day, as joyful and festive as possible. One begins and ends Shabbat with wine. Kiddush is recited at the beginning, declaring that the day that is beginning is holy. And ending with Havdalah, marking the end of holy time and the beginning of secular time. Abraham Joshua Heschel declares that all week long we work and live in a world of space. On Shabbat, we transfer our lives into the realm of time. Holy time is time spent in joy and celebration. That is why we dress our best for Shabbat, eat the best foods, and visit with friends. We put our work aside and get back to a less complicated world where we can do the things we enjoy; reading, playing, praying and sleeping.
It is not enough to feel this joy in our hearts, we need to speak of our plans aloud. We need to declare that we could be doing something else but we choose to spend our time enjoying the sacred time.
To fully enjoy Shabbat there are three meals, dinner Friday night, Lunch on Saturday morning and a Seudah Shelishit, a third meal late Saturday afternoon. After Shabbat, there is a Melavah Malka, a meal to escort the Shabbat Queen on her way. This is done after Havdalah.
In fact, when it comes to making Shabbat a “delight” the format is one of a wedding ceremony. Just as one is supposed to be happy and joyful when attending a wedding, so to are we supposed to be happy and joyful on Shabbat. But Shabbat is not just “any” wedding, it is a royal wedding, Shabbat is a queen who will wed the royal groom, the people of Israel. L’cha Dodi is the wedding march and the Psalm for Shabbat, Psalm 92, is the ceremony. Just as a wedding has wine and a festive meal, so too Shabbat begins with wine and a festive meal. As a guest at this ceremony, our duty is to make the bride and groom happy, and that comes from being joyful ourselves. Honor and joy are the primary hallmark of Shabbat and our first responsibility as we begin and end our weekly celebration
Next week: Mitzvah 20: Resting on Shabbat
Monday, February 13, 2006
Halacha L’Moshe MiSinai - Volume 2: Number 17
Halacha L’Moshe MiSinai
Volume 2: Number 17
February 13, 2006
Mitzvah 18: Respect for Synagogues
Mitzvah 18 – It is a positive commandment to be in reverent awe of the sanctuary.
Hafetz Hayim: Scripture states, “You shall keep my Sabbaths and venerate my sanctuary.” (Lev. 19:30) Synagogues and houses of Torah study are called “little sanctuaries” (see Ezekiel 11:16) We have to avoid in them any frivolous laughter or levity, or any idle talk. No business calculations are to be reckoned there, nor are they to be slept in. Their holiness is very severe. It is in force everywhere and at every time for both men and women.
In the United States, we are not very experienced in what it means to have a place that is designated as holy. We seem to think that one location is essentially no different from any other location. We might even think that in places that are “special” to us, it is still OK to act in them as if they were any other place. We do not have a sense of a spiritual location where everyday behavior is no appropriate.
Still, a synagogue or a Beit Midrash, a place of Torah Study, is considered a place that is unlike any other place. When we are talking to a friend, when we are in synagogue the conversation is just different. Even when we are talking to our spouse, our conversation is on a deeper level when we talk in the place where we pray. We have a sense that somehow, this space is different, it is not just another coffee shop or lounge. Somehow we shy away from the ribald jokes and speech and sense that, here, even the humor is different.
Everyone does not agree with this assessment, of course. There are many who disparage the synagogue and do what they can to show their contempt for the sacred space. They tell off color jokes, ignore those who pray around them. Make inappropriate comments about the congregation, its officers and its spiritual leaders. This Mitzvah is addressed to them and informs them that such actions are not only inappropriate but a violation of the holiness of that location.
Most people, however, do not act either in an overly pious manner in shul, nor do they publicly disparage the synagogue. Most people don’t know what it means to be in a holy space. They don’t dress as if it is holy space, they don’t act as if it is holy space, nor do they speak as if they are in holy space. They just don’t know what to do and they are uncomfortable and feel out of place. Some who feel this way leave the synagogue and never return, convinced that there is nothing for them within the walls. Therefore it is important that we who value this holy space take the time and effort to make such people feel at home in the synagogue. The help them understand what they can do to feel at home in the synagogue and to discover for themselves the holiness that is here. It is also important that we treat everyone in the synagogue with the respect and concern that we show for the humashim and siddurim. How can we expect G-d to be concerned for us and for our lives, if we do not show concern for the people around us who are praying as well.
The essence of this Mitzvah is not so that the synagogue and clergy will merit the proper respect, the issue is that we feel the holiness of the place and to have that holiness infuse our lives when we are there, so we will share the inherent holiness that is there. Synagogue is not the place for gossip, rumors, slander, business discussions or conversations that belong in the street. We need to foster a reverential atmosphere in synagogue, so that everyone who prays can feel included.
Next week: Mitzvah 19: Declaring the Shabbat Holy
Volume 2: Number 17
February 13, 2006
Mitzvah 18: Respect for Synagogues
Mitzvah 18 – It is a positive commandment to be in reverent awe of the sanctuary.
Hafetz Hayim: Scripture states, “You shall keep my Sabbaths and venerate my sanctuary.” (Lev. 19:30) Synagogues and houses of Torah study are called “little sanctuaries” (see Ezekiel 11:16) We have to avoid in them any frivolous laughter or levity, or any idle talk. No business calculations are to be reckoned there, nor are they to be slept in. Their holiness is very severe. It is in force everywhere and at every time for both men and women.
In the United States, we are not very experienced in what it means to have a place that is designated as holy. We seem to think that one location is essentially no different from any other location. We might even think that in places that are “special” to us, it is still OK to act in them as if they were any other place. We do not have a sense of a spiritual location where everyday behavior is no appropriate.
Still, a synagogue or a Beit Midrash, a place of Torah Study, is considered a place that is unlike any other place. When we are talking to a friend, when we are in synagogue the conversation is just different. Even when we are talking to our spouse, our conversation is on a deeper level when we talk in the place where we pray. We have a sense that somehow, this space is different, it is not just another coffee shop or lounge. Somehow we shy away from the ribald jokes and speech and sense that, here, even the humor is different.
Everyone does not agree with this assessment, of course. There are many who disparage the synagogue and do what they can to show their contempt for the sacred space. They tell off color jokes, ignore those who pray around them. Make inappropriate comments about the congregation, its officers and its spiritual leaders. This Mitzvah is addressed to them and informs them that such actions are not only inappropriate but a violation of the holiness of that location.
Most people, however, do not act either in an overly pious manner in shul, nor do they publicly disparage the synagogue. Most people don’t know what it means to be in a holy space. They don’t dress as if it is holy space, they don’t act as if it is holy space, nor do they speak as if they are in holy space. They just don’t know what to do and they are uncomfortable and feel out of place. Some who feel this way leave the synagogue and never return, convinced that there is nothing for them within the walls. Therefore it is important that we who value this holy space take the time and effort to make such people feel at home in the synagogue. The help them understand what they can do to feel at home in the synagogue and to discover for themselves the holiness that is here. It is also important that we treat everyone in the synagogue with the respect and concern that we show for the humashim and siddurim. How can we expect G-d to be concerned for us and for our lives, if we do not show concern for the people around us who are praying as well.
The essence of this Mitzvah is not so that the synagogue and clergy will merit the proper respect, the issue is that we feel the holiness of the place and to have that holiness infuse our lives when we are there, so we will share the inherent holiness that is there. Synagogue is not the place for gossip, rumors, slander, business discussions or conversations that belong in the street. We need to foster a reverential atmosphere in synagogue, so that everyone who prays can feel included.
Next week: Mitzvah 19: Declaring the Shabbat Holy
Sunday, February 5, 2006
Halacha L’Moshe MiSinai - Volume 2: Number 16
Halacha L’Moshe MiSinai
Volume 2: Number 16
February 5, 2006
Mitzvah 17: Respect for the Aged and for Scholars
Mitzvah 17 – It is a positive commandment to rise up before an aged person, and to honor a Torah scholar, getting up before him.
Hafetz Hayim: Scripture states, “You shall rise up before sevah, a man of hoary head, and honor the presence of zaken, an old man.” (Lev. 19:32) The term “sevah” means someone of very advanced age, even if he is not a man of wisdom. One is duty-bound to stand before him – even a wise scholar who is very young; but he is not obligated to stand up to his full height before him (the old man) but only enough to honor him. The term “zaken” means “one who has acquired wisdom. Even if he is very young, one is to stand up to his full height before him, from the time he comes close to the time he has left his presence. One is likewise duty bound to give honor to his Torah teacher even if he has not learned most of his knowledge from him. If the teacher is willing to overlook this honor, it may be left aside. But it is a great wrong to disparage or disgrace Torah scholars, or to hate them. Whoever disgraces them shall have no share in the world to come. It applies everywhere and at all times, for both men and women.
In our modern times it seems a bit quaint to talk about honor due to the elderly or the scholar. Consider, however, the people we do choose to honor. We show honor to politicians, sports heroes, and financially successful businessmen and women. I certainly do not say that these people do not deserve our respect. But this mitzvah is about more than just respect.
Judaism is a faith that values wisdom. That is the ultimate value in the Jewish point of view. The wisest figures therefore are the elderly, who have a lifetime of practical wisdom, and Torah scholars who have worked hard to acquire the wisdom of our ancestors.
It the case of the elderly, the mark of civilization, according to Judaism, is the way we treat those who have served their community and are not in advanced old age. They need our love and support. They are often compared to a Torah Scroll that is worn from use and can no longer be repaired. We are to keep that scroll safe and to treat it with respect. So too those who have taught us valuable lessons of life. Perhaps this is why Jewish families are so concerned about their elderly parents and grandparents. Even during the Holocaust, many died because they refused to leave elderly parents alone and vulnerable. The Talmud had little good to say about those who abandoned their elderly parents in their old age. They were quick to remind everyone that we should honor the aged because someday we ourselves would grow old and deserve that respect.
Torah Scholars deserve respect because they represent the line of tradition from Moses to our own times. They are our advocates before G-d and the fair judges that we can rely on for proper justice. Today, we don’t pay scholars very much in comparison to other jobs, but we certainly owe them the honor that comes from years of concentrated study. This honor is the best way that we can convince our children that they too can merit this honor if they would only study hard at the sides of these great men and women. In past centuries, this study was only open to men, but, thankfully, we live in a time where both men and women can aspire to the honor of Torah Scholarship. A humble sage can defer the honor of having people stand in his presence, but the rest of us need to make sure that scholars are a well respected guild in our community.
Next week: Mitzvah 18: Respect for Synagogues
Volume 2: Number 16
February 5, 2006
Mitzvah 17: Respect for the Aged and for Scholars
Mitzvah 17 – It is a positive commandment to rise up before an aged person, and to honor a Torah scholar, getting up before him.
Hafetz Hayim: Scripture states, “You shall rise up before sevah, a man of hoary head, and honor the presence of zaken, an old man.” (Lev. 19:32) The term “sevah” means someone of very advanced age, even if he is not a man of wisdom. One is duty-bound to stand before him – even a wise scholar who is very young; but he is not obligated to stand up to his full height before him (the old man) but only enough to honor him. The term “zaken” means “one who has acquired wisdom. Even if he is very young, one is to stand up to his full height before him, from the time he comes close to the time he has left his presence. One is likewise duty bound to give honor to his Torah teacher even if he has not learned most of his knowledge from him. If the teacher is willing to overlook this honor, it may be left aside. But it is a great wrong to disparage or disgrace Torah scholars, or to hate them. Whoever disgraces them shall have no share in the world to come. It applies everywhere and at all times, for both men and women.
In our modern times it seems a bit quaint to talk about honor due to the elderly or the scholar. Consider, however, the people we do choose to honor. We show honor to politicians, sports heroes, and financially successful businessmen and women. I certainly do not say that these people do not deserve our respect. But this mitzvah is about more than just respect.
Judaism is a faith that values wisdom. That is the ultimate value in the Jewish point of view. The wisest figures therefore are the elderly, who have a lifetime of practical wisdom, and Torah scholars who have worked hard to acquire the wisdom of our ancestors.
It the case of the elderly, the mark of civilization, according to Judaism, is the way we treat those who have served their community and are not in advanced old age. They need our love and support. They are often compared to a Torah Scroll that is worn from use and can no longer be repaired. We are to keep that scroll safe and to treat it with respect. So too those who have taught us valuable lessons of life. Perhaps this is why Jewish families are so concerned about their elderly parents and grandparents. Even during the Holocaust, many died because they refused to leave elderly parents alone and vulnerable. The Talmud had little good to say about those who abandoned their elderly parents in their old age. They were quick to remind everyone that we should honor the aged because someday we ourselves would grow old and deserve that respect.
Torah Scholars deserve respect because they represent the line of tradition from Moses to our own times. They are our advocates before G-d and the fair judges that we can rely on for proper justice. Today, we don’t pay scholars very much in comparison to other jobs, but we certainly owe them the honor that comes from years of concentrated study. This honor is the best way that we can convince our children that they too can merit this honor if they would only study hard at the sides of these great men and women. In past centuries, this study was only open to men, but, thankfully, we live in a time where both men and women can aspire to the honor of Torah Scholarship. A humble sage can defer the honor of having people stand in his presence, but the rest of us need to make sure that scholars are a well respected guild in our community.
Next week: Mitzvah 18: Respect for Synagogues
Wednesday, January 25, 2006
Halacha L’Moshe MiSinai - Volume 2: Number 15
Halacha L’Moshe MiSinai
Volume 2: Number 15
January 25, 2006
Mitzvah 16: The Mitzvah being attached to Torah Scholars and their disciples.
Mitzvah 16 – It is a positive commandment to be attached to Torah Scholars and their disciples.
Hafetz Hayim: Scripture states, “And to Him shall you cling” (Deut. 10:20) which the sages explain to mean “Whoever adheres to Torah scholars, it is as though he were attached to the Shechina (the presence of G-d)” Therefore a person should marry a daughter of a Torah scholar, and he should give his daughter in marriage to a Torah Scholar. He should eat with him, and have him benefit from his wealth. He should wallow in the dust of the feet of Torah scholars and drink in their words thirstily. It applies everywhere and at all times, for both men and women.
Before we begin to understand this Mitzvah, we need to understand who is a Torah Scholar. In its simplest form, it means someone who has studied Torah, the Five Books of Moses. This is a kind of study that is open to everyone all the time. It only requires that we pick up a Torah Commentary and study the words of those who have come before us. The Hafetz Hayim, however, refers to “Torah Scholars” in the widest sense, that is someone who is well versed in the Bible, Talmud, Legal codes and Midrash. A Torah scholar in this sense is not “just” a rabbi, but one who’s scholarship is also well known and admired. This is the kind of scholar that deserves our support. Such a person has given his or her life to understanding the words that G-d has shared with us and the interpretation of those words as understood by sages in every generation. These scholars provide our best link to the past and help to keep Judaism alive, fresh and an important part of our life.
Little wonder, then, that we should want to have such a scholar in our family. That we should want to raise our children to be such scholars, to have them marry a such a scholar and to have such scholars in our social circles. (this is the implication of “wallowing in the dust of their feet”) We should make every effort to listen to what they teach us and even if we don’t always understand their lessons, if we drink in their words, understanding will inevitably come.
This is not a mitzvah created by the Sages of antiquity to garner support for their profession. I don’t think they saw it as self serving at all. It is a mitzvah that grows out of the understanding that not everyone can be a scholar and that the world does need others to provide the necessities of life. This mitzvah allows everyone, however, to benefit from the work of scholars and helps to bring greater understanding and light to our world. It is a great mitzvah for both men and women to be a scholar, but if that is not possible, to at least bring scholars into their family and to treasure their learning.
Next week: Mitzvah 17: Respect for the Aged and for Scholars
Volume 2: Number 15
January 25, 2006
Mitzvah 16: The Mitzvah being attached to Torah Scholars and their disciples.
Mitzvah 16 – It is a positive commandment to be attached to Torah Scholars and their disciples.
Hafetz Hayim: Scripture states, “And to Him shall you cling” (Deut. 10:20) which the sages explain to mean “Whoever adheres to Torah scholars, it is as though he were attached to the Shechina (the presence of G-d)” Therefore a person should marry a daughter of a Torah scholar, and he should give his daughter in marriage to a Torah Scholar. He should eat with him, and have him benefit from his wealth. He should wallow in the dust of the feet of Torah scholars and drink in their words thirstily. It applies everywhere and at all times, for both men and women.
Before we begin to understand this Mitzvah, we need to understand who is a Torah Scholar. In its simplest form, it means someone who has studied Torah, the Five Books of Moses. This is a kind of study that is open to everyone all the time. It only requires that we pick up a Torah Commentary and study the words of those who have come before us. The Hafetz Hayim, however, refers to “Torah Scholars” in the widest sense, that is someone who is well versed in the Bible, Talmud, Legal codes and Midrash. A Torah scholar in this sense is not “just” a rabbi, but one who’s scholarship is also well known and admired. This is the kind of scholar that deserves our support. Such a person has given his or her life to understanding the words that G-d has shared with us and the interpretation of those words as understood by sages in every generation. These scholars provide our best link to the past and help to keep Judaism alive, fresh and an important part of our life.
Little wonder, then, that we should want to have such a scholar in our family. That we should want to raise our children to be such scholars, to have them marry a such a scholar and to have such scholars in our social circles. (this is the implication of “wallowing in the dust of their feet”) We should make every effort to listen to what they teach us and even if we don’t always understand their lessons, if we drink in their words, understanding will inevitably come.
This is not a mitzvah created by the Sages of antiquity to garner support for their profession. I don’t think they saw it as self serving at all. It is a mitzvah that grows out of the understanding that not everyone can be a scholar and that the world does need others to provide the necessities of life. This mitzvah allows everyone, however, to benefit from the work of scholars and helps to bring greater understanding and light to our world. It is a great mitzvah for both men and women to be a scholar, but if that is not possible, to at least bring scholars into their family and to treasure their learning.
Next week: Mitzvah 17: Respect for the Aged and for Scholars
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