avakesh

Sinkhole threatens converts

A few weeks ago, for Parshas Korach,  I posted about a giant sinkhole that opened up in Guatemala City. The intent was to demnontrate that "opening up of the earth" is in some ways, at least in our times, a natural phenomenon. I was surprised to learn that this sinkhole had direct Jewish reprecussions. It threatened and led to a led to a closure of a congregation of Guatemalan converts to Judaism. The story is here.

This is a reform congregation. My hope is tha the journey of these brave and committed people take them in time to the authentic Judaism of their forefathers... and toward the well deserved and whole hearted support of the entire Jewish community.

Casa Hillel video channel, here

Siccari: How it all started

Avos 2:2, 3: Community Work

Anyone who works for the community should work for the sake of Heaven, for the merit of their [the community members's] forefathers will help him, and their righteousness endures forever. And as for you, [says G-d], I will grant you much reward as if you accomplished it on your own."

We saw that our mishna used three expressions for "work" each of which anchors and develops the concept of Torah and work. First it told us that Torah is pleasant with Derech Ertetz. Then is told us that Torah study without "mel'acha" is destined to fail and bring about sin.

In this last part of the mishna, we are introduced to work without Torah and told that there is one setting in which work is of itself legitimate.  Whereas generally Torah and the world must be combined, in one situation, work has a religious value even without Torah. It is working for community.

Unfortunately communal needs are varied and non-ending.  Every askan who works selflessly for he community can tell you that he is spending much more money and time and exerting more effort that he can afford. There are many needs and not enough people meeting them. This is why  "labor (amal)" is the term now being used to describe what it is that askonim perform on the behalf of others. Because communal work is so necessary, so overwhelming and has such a high religious value, it is legitimate even without Torah study. However, we might ask: Without Torah study and without gaining the wide perspective on what is right and what is wrong in relationships among people, what will protect the askan from errors and from hurting others, despite the best of intentions?

The answer is that working for the sake of Heaven will protect him. Anyone who works for the community should work for the sake of Heaven, for the merit of their [the community members's] forefathers will help him, and their righteousness endures forever.

We are not finished yet. Any askan will also tell you that he learned early on that all one can do is put in the effort but results are never guaranteed. One can spend a great deal of effort and time on a project that never succeeds and never comes to fruition. Many worthy ideas are brought down by petty jealousies, unprovoked antagonism, or simply by the circumstances that are not propitious.This can be profoundly dispiriting. In response the mishna says:And as for you, [says G-d], I will grant you much reward as if you accomplished it."

As R. Tarfon said: " The work is not for you to finish nor are you free to desist from it ( Avot 2: 15-16)"

Bilaam and Shimshon: A difficult Chazal

R. Yochanan says: Bilaam was lame in one foot, as it says: : And he went shefi. Shimshon was lame in two feet, as it says: "...serpent (shefifion) on a path (Sotah 10a).

It is hard to imagine the hero Samson being lame in both feet. What does R. Yochanan mean by this?

Here is an arrogant dismissal of this statement by a "scholar" (p.34).

We can explain it based on the comments of Rashbam to Bareishis 32:29. Rashbam points out that when Hashem commands  man not to go or to go to a place or into a situation, and man refuses, he is punished by being stricken in the feet. This was the case for Yakov, whose hip was dislocated because he escaped from Lavan and did not go with his head held high in the fulfillment of G-d's command. Moshe was attacked by a serpent up to his legs, because he was slow to return to Egypt. Yonah was swallowed by a fish (not sure how this follows the pattern). Bilaam went to Balak against Hashem's will and the donkey pressed and injured his foot against the wall of the vineyard and Bilaam became lame in one foot.

Shimshon went where G-d did not want him to go. Consequenlty, he was stricken in both feet. He was imprisoned by the Plishtim and deprived of the freedom to walk. In this sense, Shimshon was lame in both feet.

An interesting and somewhat farfetched association: In the Deir Alla fragments, Bilaam, in some reconstructions, is presented as a priest of the sun god Shamshon.

Overheard: Bilaam, the Son of a Beast

At a Bar Mitsvah:

Baal Bayis: You, know, I never understood that story about Bilaam and the donkey. If I was riding a donkey and it suddenly spoke to me, I would have ran away and ran and ran...

Talmid Chacham: But BIlaam was very close to his donkey. Chazal say (Sanhedrin 105a) that he related it as a husband to wife at night.

Baal Bayis: What does that mean? Such a prophet and doing this?!

Talmid Chacham: What Chazal mean is something deeper?

Baal Bayis: Nu...

Talmid Chacham: It says in Shemos 22:18 that. "Yo shall not allow a wich to live". The next possuk is: "All who lie with an animal shall be put to death".

Baal Bayis, taking the cue: So what's the connection?

Talmid Chacham: Recanati in his commentary on this verse brings several Zohars, including one that speaks about Bilaam and implies that the connection is that a sorcerer brings his "bris" into the world of impurity in order to perform sorcery. Recanati goes on to say: "and understand this very well" and does not fully explain.

Baal Byis: So what's the pshat?

Talmid Chacham: I heard it explained that humans live on an intermediate plane of being; above them is the angelic sphere and below them is the world of animals and spirits. One can "shortcircuit" the intermediate plain by either rising above it and acting within it so that there are effects upon the world of humans below, or one can accomplish the same results by going under the human plane and working within it. Animals do not affect the world of humans because they do not have intelligence. But a human being with intelligence can descend into this lower world and cause effects there that will cause changes within the human world.

Baal Bayis: So you are saying that this is what Chazal mean when they say that Bilaam was intimate with his donkey. They are saying that he used the most spiritual implement that a man has, his sexuality, to descend to and become a part of the animal world, to couple with a donkey and to become a great sorcerer.

Talmid Chacham: Exactly. There is a hint to this in the Torah itself. Bilaam is introduced to us as "Ben Baor", which in Hebrew means,"the son of a "beheima"

Related: Animal Men

Something about Bilaam

Archeological evidence for BIlaam

How Jews use weapons

Not like Moshe

Dropouts do Shakespeare in Yiddish

Explanation here

The return of Korach by Chaim Gershon

Judaism is a religion that stresses redemption. Every individual, even the most wicked, must have a chance for repentance and return. It is not surprising then that we find in our sources theidea that Korach is destined to come up from the earth that swallowed him and to eventually rejoin the Jewish people. 

The gemara (Baba Basra 74a and Sanhedrin 110a) discussses how Rabbah bar Bar Chana were shown the place where Korach and his company were swallowed up. This passage apparently follows the view that Korach was swallowed and not burnt and even now he and his followers still chant that "Moshe and his Torah are true and we are liars."

Tosfos in Kiddushin 31b gives more details. Tosfos brings a different Medrash that 'Osof' was a descendant of Korach, and Osof was happy when he saw that the gates of Yerusholayim sank into the ground, because he then realized that, just as we know that ultimately the ground will open up again and the gates of Yerusholyim will reappear, his ancestor, Korach, will also be brought back. A number of sources, such as Maharsha to Sanhedrin 110 and Yalkut Reuveni on the Haftorah Bamidbar also quote this tradition. They indicate that  Chana prayed for the redemption of Korach when she prayed to have a son, for Shmuel was a descendent of Korach.

This midrashic approach is elucidated by several commentaries,  including the CHIDA and Chasam Sofer as well as Bnei Yissochar Tammuz 3:11. These and other sources are collected in Yalkut Moshiach V`Geulah vol 27 - Shlach - Korach.

One of the early sources for the idea that Korach will yet come up appears to be Tanna Devei Eliyahu Rabbah Chapter 30 or the "ancient" Midrash Conen (p.8 in Yalkut HaRoim Hagadol. The latter says that the Avos, Moshiach ben Yosef, Moshiach Ben David and Eliyahu pray for redemption on Mondays and Thursdays whereas Korach and company make their request on Wednesday.

The Sefer Zera Berach quoted in Yalkut Moshiach V`Geulah (I have the original sefer as well) explains that it is specifically Wednesday that serves as their day for praying for redemption because Wednesday is the day when the machlokes took place between the moon and the sun, the archetype for all disputes. Korach is an emblem of dispute and dissention. Wednesday is also the last day to perform havdala for the previous Shabbas, which alludes to Moshe’s command to separate from the tents of Korach (Bamidbar 16:21).

In contrast, Emek HaMelech (p.508 new edition) based on a different variation of the tradition states that it is on Mondays and Thursdays that Korach's men plead for Moshiach to come to redeem them!  

Emek HaMelech explains that Korach is a soul whose shoresh/rootl is from the world of Tohu. These souls are  expressed in this world through their involvement in non-religiously-productive activites such as philosophy. Tzemach Tzedek in Yahel Ohr explains the connection of Korach to Tohu.” It is based on the passuk in Tehillim 92. The verse states that; “The righthouse shall flourish like a  plam. The end-letters of this verse spell out the word Korach:  צדיק כתמר יפרח. The commentary of Yahel Ohr to this verse goes on to explains that this allusion is based on the a reference is to a palm tree, which in the form of a lulav, together with the Esrog represent the rectified union of the 8th king of Edom: Hadar (esrog) and his wife(lulav). This is contrast to the first 7 kings who all died and thus belong solely to the world of Tohu. Interesting, one of these Kings is named Korach !

Parenthetically, Chasam Sofer questions how Korach's parents were allowed to name him after an evil person, Korach, the King of Edom,  and how could Shaul HaMelech's parents also named him after on of these evil kings: naming after an evil person does not lead to a good mazel!

As I commented on a previous avakesh post,  Likutei Levi Yitchak (Naso p.358) relate the end of Korach to one of the Edomite Kings of Tohu: Bela ben B'or ( literally: Swallower son of Burnt) In this fashion, it is also related to Korach being from Tohu as these judgements are also the names of the Kings of Tohu.

One of the explanations given as to why Korach complained against Moshe’s enactments was that he saw that the Leviim which represent gevurah should really be superior to cohanim,  just like the halacha in future goes according to Shammai who is from gevurah / Tohu over Hillel who is from the world of chesed/Tikkun . However he was wrong because putting the Oros d'tohu into kelim d'tikkun  has not yet taken place and Korach still awaits his rectification.

 

It is fascinating how the same sources can be understood very differently by different people. Subsequent to writing this post I came across a different treatment of some of these sources, and so I attach them here.

 

Download Hamodia__Korach_5770_1[1]

Download Hamodia__Korach_5770_2[1]

Download Hamodia_Korach_5770_3[2]

Download JP_Korach_5770

 

Avos 2:2:2, Is Kollel for everyone?

After our mishna says that Torah is fitting with Derech Eretz, it supports this statement with the reason that, "the effort of the two (together) makes one forget sin". The question is why do you need both Torah and Derech Eretz? Why is it not sufficient to put so much effort into either one or the other and also achieve the resutls of "forgetting sin". This is an especially acute question in our times, when a significant part of the men in the Torah world are occupied solely with Torah.

You can of course say that it is  not possible to be always occupied with Torah alone. It is contrary to human nature to single mindedly devote oneself to any subject, even one as improtant and elevated as Torah study. For the times that one cannot study Torah, Derech Eretz is available to take its palce, and the effort of the both of them together, synchonously or sequentially, makes sin forgotten. Naftoli Hertz Vessely, early maskil that he was, in his commentary Ein Levanon says just that. However, how would those who argue for supremacy of Torah study over Derech Eretz explain this statement (except as posted before, translating Derech Eretz as "proper etiquette", which is difficult to describe as "effort").

In all fairness, there are many statements in Chazal that require that we interpret this mishna with care. On the verse in Mishle (5:19): “In her love (i.e. love of Torah) you shall be ravished always,” Rashi comments “For love (of Torah) you shall make yourself absent-minded and foolish, forsaking your own affairs and running to (hear) a word of halachah” (Eruvin 54b). In order to learn Torah, Rabbi Yohanan sold property which could have supported him in his old age (Shemot Rabba 47:5).

Rabbi Eliezer the Great, at the age of twenty-six, gave up a large inheritance and ran away from home to study Torah in Jerusalem at the yeshiva of Rabban Yohanan ben Zakkai, where he rose to unprecedented greatness (for an intepretation of this statement in the Torah im Derech Eretz tradition, see here).

However, it seems to me that our mishna follows a view which is already disputed by Tannaim. For a discussion of the disagreement between Tannaim on this question, see here. There are other examples.

The Gemara (in Ta’anit 21a) relates about Ilfa and Rabbi Yohanan who were suffering poverty and decided to leave the yeshiva and go out to work. After all, they said, earning one’s living is also a mitzva. They sat down to eat their lunch in a field, in the shade of a rickety wall. As they were eating Rabbi Yohanan heard two angels conversing. One said “Look at these two. They are leaving eternal life for the life of the moment. Let us push the wall over and do away with them.” The other replied, “No, leave them alone. One of them is destined for greatness.” Rabbi Yohanan said to himself, “Since I heard this and Ilfa didn’t, it must be meant for me.” Rabbi Yohanan went back to yeshiva, suffered, and eventually became Rosh Yeshiva and Gedol Hador. Ilfa went on to become a merchant, and unsuccesfully attempted to claim the position of Rosh Yeshiva.

Another example: Rabbi Meir states that a father is obligated to teach his son a trade; otherwise it is as if he taught him banditry. Later in the mishna Rabbi Nehorai (who according to Rambam is Rabbi Meir by another name) declares: “I will leave all trades and teach my son only Torah.” What about the obligation to teach one’s son a trade?

Some commentators pursue the solution along the lines of individualizing. They say that our mishna refers only to certain kind of people but there are also those who should enagage solely in Torah study. Pnei Yehoshua in Kiddushin answers that Rabbi Meir’s statement refers to ordinary people, while the son referred to in the second statement showed unusual alertness, smartness and desire for Torah-learning, so that he would certainly merit having his physical needs looked after by others. Alternatively, he showed at an early age the exceptional faith and trust in God needed to carry him through this type of life successfully (Sefer Hamakneh). The key is each one's nature and abilities.

Note the famous Rambam at the end of Hilchot Shemitta veYovel who also individualizes:

Not only the tribe of Levi but any person in the world whose spirit prompts him and whose mind convinces him to separate himself to stand before God in order to

serve Him... and who casts off the yoke of the many calculations pursued by other

people — he is sanctified, holy of holies, and God will be his portion in all eternity, and will also grant him a sufficiency for his needs in this world.

 

 

 

 

 

 

 

Urinary tract infections after Bris Milah

The long-time practice by Israeli ritual circumcisers (mohelim) of using gauze for as long as 26 hours to stop penile bleeding is responsible for the significantly higher rate of urinary tract infections (UTIs) within a few weeks of the Jewish ritual, a Shaare Zedek study finds. A diferent approach is being considered...