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Thursday, April 14, 2022

“A PASSOVER TALE OF DANGER AND REDEMPTION

 

   If you need a laugh, you might enjoy this true tale, well almost true tale:

"USE EXTREME CAUTION: THE DANGERS OF TOIVELNG KALIM IN THE MEDITERRANEAN

“A PASSOVER TALE OF DANGER AND REDEMPTION”

 

There is a commandment to ritually clean certain unused objects (kalim in Hebrew) associated with cooking or eating. This commandment stems from the Book of Numbers, chapter 31, verses 21-23. The ritual process of immersing these objects is called “Toiveling”.

In preparation for the festival of Passover, I had a Toiveling adventure that I would like to pass on to you:

I am not a brave man, but when the Chief asks me to do something even though I would be putting myself at considerable risk, I dutifully comply.

The rock band 10-Cc said it all in their version of “The Things We do For Love”.

Too many broken hearts have fallen in the river

Too many lonely souls have drifted out to sea,

You lay your bets and then you pay the price

The things we do for love, the things we do for love


https://youtu.be/i-6PnsnBpQE

So on the Thursday before the Chag, in preparation for Passover and for Friday night’s Seder I was assigned the task to make ready by Toiveling some brand-new dishes and a never used insert for our portable electric oven.

The sea is about 200 yards from our Nahariya apartment. I placed all of the items in a large red plastic tub and dutifully trudged down to the water’s edge where I sat the tub down on a rock outcrop and set out to begin my labors.

I took out a couple of dishes and the tray and grate for the oven and set them upon the outcrop. Then taking a dish in each hand I marched into the roiling surf. I said the appropriate blessing, dipped each dish completely into sea and started back to the shore.

Then, seemingly out of nowhere, a tsunami-like wave smacked into me, spinning me around, and I, tush over teacups went down while holding on to each dish for dear life. The wave, having a life of its own continued onwards to the outcrop where it swept up and away the tub and the oven inserts. Courageously fighting the undertow, I lifted myself up and out of the sand and out of my stupor, realized what was happening and shuffled toward the now afloat tub that was heading out in the direction of Lebanon some 6 miles to the north.

Somehow, in Hashem’s mercy I reached the tub, tossed in the dishes, grasped its handles and made for the shore. But alas, like “Darling Clementine”, the tray and grates were lost and gone forever…dreadful sorry. The Chief was not all smiles, but knowing what she was working with, accepted the losses and we went forward to the best Seder ever. I hope that your Seders were equally as good.

I told this story to family and friends from whom I have been offered and received much in the way of constructive advice. Much of this sage counsel came from the wise men who sit around the table with me at a Torah shiur absorbing Torah Wisdom and taking a l’chaim or two as part of their absorption process. 

I have culled the best of their offerings and put together a list of Toiveling Do’s and Don’ts when Toiveling in the sea:

1. Wear one of those yellow-colored life vests that the flight attendants are

always talking about, the ones under your seats, especially those with an

automatic homing device.

2. Always carry shark repellent.

3. Never toivel alone; always have a trustworthy Toiveling buddy with a

reliable cell phone to call the air/sea search and rescue people.

4. One gifted wit suggested that toivelers should be licensed by an

appropriate authority and have to pass a Toiveling exam where the rules of

the road are put to the test.

5. Another good soul suggested that the National Insurance Agency make

available a Toiveler Insurance policy, similar to a homeowner’s policy, but

with medical coverage.

6. Then there was one fellow, well-meaning I’m sure, who partook only in

soft drinks from our Torah table, who opined: Never never drink and toivel

at the same time, always toivel responsibly... maybe that was always drink

responsibly, I don’t exactly remember.

The attendees at this study group are serious about religious obligations,

doing the Mitzvot and following Halacha. They entered into an earnest, but

heated discussion regarding the obligation not to put one’s self into danger,

and balancing the equity regarding a husband’s duty to keep peace in his

home, “shalom bayis”, it is called.  Putting shalom bayis aside, it was

overwhelmingly agreed that by not Toiveling when requested by the Chief,

you were putting yourself in a far greater situation of peril than if you did

what you were told in the first place...something akin to “Mine is not to

reason why. Mine is to do or die”.

 It was a sobering thought…Le Chaim.

Saturday, April 9, 2022

LAWS OF PASSOVER

 LAWS OF PASSOVER





The Festival of Passover will shortly be upon us.  The holiday begins Friday evening, April15th and ends in Friday evening, 22nd  of April in Israel.


In that regard, I would like to present some of the many Laws of Passover to help you get ready for the big event, the Festival of Our Freedom.  It is not meant to be an exhaustive presentation or for that matter an authoritative presentation, but something for you to talk about at your table and put you on the right track.

PROHIBITION OF CHOMETZ


On Passover, not only are forbidden to eat Chometz, but we must have removed any and all Chometz from our possession by the morning preceding the Festival.

The prohibition of Chometz on Pesach is an absolute one.  Not only are we forbidden from eating Chometz, we are even forbidden to feed Chometz to our pets.

What is the basis for the prohibition? Because it says so (Exodus 12:15):
“Seven days you shall eat unleavened bread; moreover on the first day you shall put away leaven out of your houses; for whosoever eats leavened bread from the first day until the seventh day, that soul shall be cut off from Israel”.

First things first: What is Chometz?
When either wheat, barley, rye, spelt or oats have come in contact with or even slightly combines with water, you get Chometz.  We are ordered to remove and/or destroy all traces of Chometz from our possession.


How do we get rid of Chometz?
There is a three step procedure:
1. Sell your Chometz to a non-Jew.
2. Search and destroy: Search on the evening before and destroy by burning on the following morning.
3. On the morning before Passover, declare any possible remaining Chometz to be nullified.
All prohibitions regarding Chometz apply to all the days of Pesach. The Torah prohibits any use of Chometz on Pesach, whether it is eaten, sold or even given away.  Chometz may only be destroyed.

After Passover You have to be careful.  It is forbidden to partake of or purchase Chometz from a Jew who did not sell his Chometz before Passover.  It is a fair question to ask someone if they had sold their Chometz.

* I was always under the erroneous impression that those of us who went to hotels for Passover were in part doing this to get out from under the preparatory laws of Passover.  And if truth be told, I was a little jealous.  But get this from the Rambam, Chapter 2:19 –

A person who sets out to sea or one who leaves in a caravan within thirty days [of Pesach] is obligated to search [for chametz].
 [If he leaves] before thirty days [prior to Pesach], he is not obligated to search. However, if he intends to return before Pesach, he must search before departing, lest he [be delayed and] return Pesach eve at nightfall, when he will have no opportunity to destroy [the chametz]. However, if he does not intend to return, he does not have to search.

COMMENTARY:
Any chametz which he knows about must be removed from his possession (Magen Avraham, Orach Chayim 436:1).

The search is made at night by candlelight before he departs (Magen Avraham). However, no blessing is recited (Shulchan Aruch).

Thirty days before Pesach, we begin "asking and explaining the laws of the holiday."  From that time onward, concern is shown for all the Pesach laws (Pesachim 6a).

SHMURAH MATZAH


Passover is called, Chag Hamatzot – the Holiday of Matzot,  חג המצות .
At Exodus 12:17 the Chumash says:
וּשְׁמַרְתֶּם אֶת-הַמַּצּוֹת, כִּי בְּעֶצֶם הַיּוֹם הַזֶּה, הוֹצֵאתִי אֶת-צִבְאוֹתֵיכֶם מֵאֶרֶץ מִצְרָיִם
“And you shall guard the matzot, for on this day I took your divisions out of the land of Egypt…”
The need for Shmurah Matzah comes from וּשְׁמַרְתֶּם אֶת-הַמַּצּוֹת , “And you shall guard the matzot”.

Why guard the Matzah?
A grain may become Chometz any time after reaping if it has come into contact with water. Therefore from the get-go it must be carefully guarded.  Although we eat matzah all during Pesach, you are only legally obligated to eat matzah on the first night of Pesach in Israel and the first two nights in the diaspora. Of course this does not mean that Chometz may be eaten.

Personally, I like Shmurah Matzah, the look, the taste, and from a subjective point of view I feel “special” when I am eating it.  Maybe for that reason I have always purchased more than I need; it’s similar to prolonging Shabbos.

THE FOUR CUPS



On the first night of Pesach (first two in the diaspora) it is incumbent upon every Jewish man, woman, and educable child to drink four cups of wine in recognition of the four expressions of freedom stated in the Torah in connection with Y’tzias Mitzrayim יציאת מצרים, the going out of Egypt.

The four expressions are found in Exodus 6:6-7:
“Therefore, say to the Israelites: ‘I am the Lord, and I will bring you out (V’hotzeiti  וְהוֹצֵאתִי) 

from under the yoke of the Egyptians. I will free you (V’hitzalti  וְהִצַּלְתִּי ) 

from being slaves to them, and I will redeem you (V’go’alti  וְגָאַלְתִּי
with an outstretched arm and with mighty acts of judgment.

I will take you as my own people (V’lakachti וְלָקַחְתִּי ), 

and I will be your God. Then you will know that I am the Lord your God, who brought you out from under the yoke of the Egyptians.”

There is actually a fifth expression, that a minority opinion holds requires a fifth cup.  Unfortunately I have recently learned that the majority do not hold with this opinion.  It is forbidden to drink the fifth cup.  For many years I had been under the mistaken impression that drinking a fifth cup was tantamount to adding to a Mitzvah, a good thing, a godly thing and in a certain sense being “ultra”. 

 After all, the keynote of Pesach is freedom, and consequently as an expression of freedom the Cup of Elijah has always been, until now, fair game.   Live and learn.

FREEDOM

It is customary not to pour wine into your own cup.  Symbolically you are free, and someone else will wait on you as you will do for others. The main theme of the Passover holiday is, undoubtedly, freedom. But we must understand what this freedom is all about. Does it refer simply to the end of Egyptian slavery? Is it only political freedom or perhaps only religious freedom?

According to Rav Kook, the difference between a slave and a free person is not merely a matter of social position. We can find an enlightened slave whose spirit is free, and a free man with the mentality of a slave. 

Rav Kook continues: True freedom is when an individual is inspired to remain faithful to his inner essence, to the spiritual attribute of the Divine image within him. It is that quality which enables us to feel that our life has value and meaning.

On the festival of freedom, we openly demonstrate that we feel ourselves to be free in our very essence. Our lofty yearnings for that which is good and holy are a genuine reflection of our essential nature.

It is a very strong custom among Ashkenazi Jews, having the weight of Halakah, not to serve lamb at the Pesach meal. Some will only serve chicken.no beef at all. It all has to do with our mourning for the destruction of the Temple.

However, Sephardi Jews often serve lamb.  And for both groups at the conclusion of the Seder meal, before we say the Grace After Meal (Bircas HaMazon we eat the Afikomen, a kind of ritual addendum to the Passover service.

At the Passover Seder, at our table we eat roasted lamb, and include lamb in Hillel’s sandwich of Matzah and bitter herbs. 



MORE ON FREEDOM



It is customary not to pour wine into your own cup.  Symbolically you are free, and someone else will wait on you as you will do for others. The main theme of the Passover holiday is, undoubtedly, freedom. But we must understand what this freedom is all about. Does it refer simply to the end of Egyptian slavery? Is it only political freedom or perhaps only religious freedom?

According to Rav Kook, the difference between a slave and a free person is not merely a matter of social position. We can find an enlightened slave whose spirit is free, and a free man with the mentality of a slave. 

Rav Kook continues: True freedom is when an individual is inspired to remain faithful to his inner essence, to the spiritual attribute of the Divine image within him. It is that quality which enables us to feel that our life has value and meaning.

AFIKOMEN - LAMB OR NO LAMB

On the festival of freedom, we openly demonstrate that we feel ourselves to be free in our very essence. Our lofty yearnings for that which is good and holy are a genuine reflection of our essential nature.



It is a very strong custom among Ashkenazi Jews, having the weight of Halakah, not to serve lamb at the Pesach meal.  However, Sephardi Jews often serve lamb.  And for both groups at the conclusion of the Seder meal, before we say the Grace After Meal (Bircas HaMazon we eat a broken piece of Matzah, the Afikomen, a kind of ritual addendum to the Passover service.

The Afikomen is a representation of the Passover sacrifice in the form of Matzah.  The Passover sacrifice from our time in the dessert on up through the destruction of the second Temple was always a whole roasted lamb.  We read in the Haggadah that Hillel, who lived around 30 BCE, ate his lamb in a sandwich of bitter herbs and Matzah.

 On the other hand, in the Passover service we eat Hillel’s sandwich not with lamb, but with an extra portion of Matzah. The rationale for the Afikomen and Hillel’s sandwich not being lamb is said to do with the Temple’s destruction and that we no longer bring sacrifices, lamb or otherwise.  I can understand this.

But I have always wondered how to reconcile the difference between Ashkenazi and Sephardi Jews as to having lamb at the Seder meal.   I understand that lamb may be much more common fare in regions where Sephardi Jews have their heritage, and not so for Ashkenazi Jews.  But I do not think this is the complete answer.

Sephardi Jews, for the most part lived in Moslem lands under the Ottoman Empire where we were tolerated.  This was not the case for Ashkenazi Jews who lived in Christian lands.  It was a sad reality, but we were tortured and murdered for being “Christ-Killers”, and absurd or not Jesus was one of our very own.

Just read what Robin Williams has to say on the subject:
“And people say to me, they say Jesus wasn't Jewish. I say of course he was Jewish. 30 years old, single, lives with his parents. Come on! Work in his father's business, his mom thought he was God's gift! He's Jewish! Give it up”.

Sadly however It is not a stretch to imagine the Church portraying the eating of lamb at the Passover meal as tantamount to ritual deicide of the Lamb of God.  Disallowing lamb and substituting Matzah for Hillel’s sandwich and for the Afikomen probably went a long way in the saving of Jewish lives.  Today, being safe and secure in the Jewish State of Israel I wonder if we should update the Passover service.  What do you think?
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BITTER HERB
Bitter Herb, Maror מָרוֹר refers to the bitter herbs eaten at the Seder in accordance with Exodus 12:8:
 וְאָכְלוּ אֶת-הַבָּשָׂר, בַּלַּיְלָה הַזֶּה:  צְלִי-אֵשׁ וּמַצּוֹת, עַל-מְרֹרִים יֹאכְלֻהוּ

 "And they shall eat the flesh in that night, roast with fire, and unleavened bread; with bitter herbs they shall eat it".

It was a biblical obligation, one of the 613 Commandments, but with the destruction it has become a rabbinic obligation.




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LAST DAY OF PASSOVER




What follows is part of a word by word excerpt from an excellent article in the Jerusalem Post, by Rabbi Shmuel Rabinowitz, dated April 9, 2020

Parsha Shevi’i shel Pesach: Last day of Passover

The last day of Passover, called “Shevi’i shel Pesach”, the Seventh Day of Passover, is a yom tov (outside of Israel, the following day is a yom tov as well). This means that all the laws of yom tov apply, such as the prohibition of doing “melacha” (prohibited activities) other than those relating directly to food preparation

We commemorate the Parting of the Red Sea when celebrating the last day of Passover. We remember these great moments when the nation had the courage to confidently enter the sea. And then the wondrous event occurred: the sea split into two and the Children of Israel passed through it.

We note that after the Parting of the Red Sea, they sang the Song of the Sea, something they had not done when they were liberated from Egypt. The song stemmed from a sense of partnership. The Children of Israel felt they had a part in the victory over the Egyptians, and so they saw themselves as worthy of expressing their feelings in a lofty and transcendent song.
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Saturday, March 26, 2022

TAZRIA - Leviticus 12:1 - 13:59, Rosh Chodesh Nisan, Shabbat HaChodesh

  TAZRIA -  Leviticus 12:1 - 13:59



This week we read Parshat Tazria.  It is also Rosh Chodesh Nisan and Shabbat Ha Chodesh. It is a busy week. On Shabbat three Torah scrolls will be taken out.

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 Tazaria,  תַזְרִיעַ means sow a seed or inseminated. 

Parshat Tazria begins by setting out the rules and purification rituals which govern a woman upon giving birth. In order to regain a status of ritual purity. She must undergo a time-related sanctification process. This process varies in length depending on whether she has given birth to a boy or a girl. It is 41 days for a male child and 81 days for a baby girl.

This raises a question: Why is additional time required when a mother has given birth to a girl?

The beginning of the ritual purification is set out at 12:2 (in part) -
אִשָּׁה כִּי תַזְרִיעַ, וְיָלְדָה זָכָר--וְטָמְאָה שִׁבְעַת יָמִים
"If a woman be delivered, and bear a man-child, then she shall be unclean seven days".

And continues at 12:5 -
וְאִם-נְקֵבָה תֵלֵד, וְטָמְאָה שְׁבֻעַיִם כְּנִדָּתָהּ; וְשִׁשִּׁים יוֹם וְשֵׁשֶׁת יָמִים, תֵּשֵׁב עַל-דְּמֵי טָהֳרָה
"And if she gives birth to a female, she shall be unclean for two weeks, like her menstruation. And for sixty six days, she shall remain in the blood of purity".



I think the reason for the additional time goes like this: 
During the period of gestation there is a presumption that the mother knows or thinks she knows that she is carrying a girl. At that point the mother realizes that it is incumbent upon her to pass on the superior wisdom and understanding, spirituality, sensitivity and teaching skills inherent in a woman to her unborn daughter.

She does this having in mind that one day the unborn daughter will have children of her own and likewise have the responsibility to educate them. Passing on this bounty to her unborn daughter depletes the mother of her natural gifts, and she needs more time to spiritually recover and resume her maternal responsibilities.

What do you think?
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At 12:3 -
וּבַיּוֹם, הַשְּׁמִינִי, יִמּוֹל, בְּשַׂר עָרְלָתוֹ
And in the eighth day the flesh of his foreskin shall be circumcised.

At Rabbi Seltzer's  shiur, Reb Yitz raised the question as to why the penis was chosen as the place to be snipped.  It could have been located somewhere else, a piece of an ear for instance.

The answer may be found in 19:23  where there is a three year prohibition from eating fruit from a newly planted fruit tree.
"וַעֲרַלְתֶּם עָרְלָתוֹ, אֶת-פִּרְיוֹ; שָׁלֹשׁ שָׁנִים, יִהְיֶה לָכֶם עֲרֵלִים--לֹא יֵאָכֵל..."

"... its fruit for three years will be uncircumcised;
 its fruit they shall be surely uncircumcised for you, three years it will be for you uncircumcised not to be eaten".

It seems that in order for the the fruit of a tree to be sanctified for eating, it is
 blocked or forbidden for a certain amount of time, and likewise our organ of creation must be sanctified by circumcision in order for it to be used.


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Outside the Camp
In Parashah Tazria at 13:46 provides that the person with skin disease "shall dwell alone; without the camp shall his dwelling be,".  

The Parshah Tazaria concerns a person punished with a spiritual disorder called צָּרַעַת, tzara'at.  It manifests itself on a person’s skin, something akin to psoriasis.  A Kohen is called upon to diagnose the disease.  

The only treatment offered for a person with tzara’at is quarantine for a period of time outside of the camp and shaving of the body.  After a period of time, if the treatment is effective as determined by the Kohen, the person undergoes a purification process.  Firstly the person immerses in a Mikveh, a sort of spiritual repair and cleansing.  The person must wait until the end of the day, for nightfall, and the beginning of a new day before entering back into the camp.  He is now permitted to partake in, to eat sacred food, the Korban, a part of the holy offering.  By consuming some of the Korban, the person has been fully restored to spiritual health

Tzara'at may also affect one’s clothing.  The Torah discusses "clothing tzara'at," a green or red discoloration which can affect certain types of materials. The garment is shown to a priest who quarantines it for up to two weeks.  At the conclusion of the quarantine period, depending on the circumstances the garment is either declared pure, or completely burnt, or only the part which was discolored is torn out and burnt.

We don't have this type of disease currently and we do not understand how all the details are relevant to our practical lives.  But we do know that there are times when our spiritual being has been diseased and requires repair and purification.

It is not difficult to connect the Torah readings with the situation that we have been facing for some time with the Covid 19 virus.  I’ll leave it to you to make your own conclusions
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Woodcut From The Cologne Bible 1478-80


The Tazria haftarah when we are not celebrating the new month is from  2 Kings 4:42 - 5:19 concerns  Naaman, a general in the Aramean army who is stricken with skin disease.  The prophet Elisha heals him by having Naaman immerse seven times in the Jordan River.  This episode takes place around 850 BCE, not in Judah where the Temple is located, but in Samaria, the Northern Kingdom.

The account opens up with a farmer bringing 20 loaves of barley bread to Elisha, the farmer's "first Fruits". This is interesting, among other things, in that the obligation of bringing Bikkurim is being followed in Samaria, and that Elisha must be a Kohen.
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Shabbat HaChodesh, Rosh Chodesh Nisan

Shabbat HaChodesh, the "Sabbath of the month" שבת החודש takes place on the Shabbat preceding the first of Nisan or on the 1st of Nisan.  A special maftir, Exodus 12:1-20 is read, in which the laws of Passover are defined. 

On the first day of Nisan, God presented the first commandment of how to "sanctify the new moon" (kiddush hachodesh) for the onset of Rosh Chodesh making Nisan  the first month of the Jewish year.


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