Today's Learning: Erachin 7:1-2 O.C. 526:3-5 Temurah 28 Hamaayan / The Torah Spring Edited by Shlomo Katz Kedoshim Vol. XI, No. 30 (513) 3 Iyar 5757, May 10, 1997 The opening verses (2-5) of our parashah state: "You shall be holy . . . A man shall fear his mother and father . . . Do not turn to idols . . . When you slaughter an offering to Hashem." How do these thoughts flow one from another? Rav Chaim Menachem David Horowitz z"l hy"d (the last rabbi of Dzikov/Tarnobrzeg, Poland) explains based on the following three points: (1) The reason that man must honor and fear his parents is that they were partners in his creation. But is it good that man was created? Only if he does G-d's will (see Eruvin 13b). (2) Chazal say that Hashem consults with the angels before doing bad, but not before doing good. Yet the verse (Bereishit 1:26) says, "Let us make man," implying that Hashem did consult the angels. Was man's creation "bad"? (3) Chazal acknowledge that the plural form ("Let us") in the above verse might be used by heretics as "proof" that there are multiple gods. The reason for the plural form, however, is to teach man humility, as if to say: "Even G-d asks for advice." In light of the above, the verses from our parashah may be read as follows: If you are holy, then your parents should be honored, for they did a good thing by participating in your creation. But if your creation was a good thing, why does the Torah say that Hashem consulted with the angels? Certainly not so that the verse may be a source of heresy, for you shall not turn to idols. Rather, it should teach humility; indeed, "The [best] offering to G-d is a humble spirit" (Tehilim 51:19). Thus, if you are humble, you will be slaughtering an offering to Hashem. (From the introduction to his grandfather's She'eilot U'teshuvot Ateret Yeshuah) ****************** Parashat Kedoshim in Halachah This parashah contains 51 of the Torah's 613 mitzvot. (Sefer Hachinuch) ****************** Another Unusual Haftarah This week, for the first time since 5733/1973, many congregations will read the haftarah known as "Hatishpot" (Yechezkel 22:1-16), which is found in many chumashim after Parashat Acharei Mot, and, in others, after Parashat Kedoshim. Previously in this century, this haftarah was read only in the years 5662/1902, 5679/1919, 5703/1943, 5706/1946, and 5730/1970. Indeed, so rare is this haftarah, that in 1943, Rav Yechiel Michel Tickochinski z"l, author of the well- known calendar listing the customs of Yerushalayim, had to advertise in the newspaper seeking citizens of Yerushalayim old enough to reliably report on the custom of the city. The reason is as follows: There are four sets of calendrical circumstances which can prevent us from reading this haftarah. First, in many years, the parashot Acharei Mot and Kedoshim are combined as one, causing us to lose a haftarah. If the parashot are separate, it is likely either that the Shabbat Kedoshim will be rosh chodesh or the day before rosh chodesh, or that Acharei Mot will be read on Shabbat Hagadol. In all of those cases, a special haftarah is read, again causing us to lose one haftarah. In any of these circumstances, the Shabbat of Acharei Mot or Kedoshim which is left "free" is given the haftarah known as "Halo chivnei," which is commonly shown in chumashim after Acharei Mot and which is taken from Amos 9:7-15. We avoid reading "Hatishpot" whenever possible because it speaks of the "abominations" of Yerushalayim (Mishnah Berurah 428:26). Specifically, it contains the verse (Yechezkel 22:2): "And as for you, son of man, are you indeed w illing to take up the cause of the city of blood? Then make her aware of all her abominations." In Megillah 25b, Rabbi Eliezer states that one may not publicly read the verse (Yechezkel 16:2), "Son of man! Make Yerushalayim aware of her abominations." The gemara relates: Someone once read this verse as the haftarah in the presence of Rabbi Eliezer. Rabbi Eliezer told him, "Before you go checking into the abominations of Yerushalayim, check into the abominations of your mother." Sure enough, it turned out that the man was of illegitimate descent. (Commentaries explain that when a person gratuitously speaks evil of others -- after all, this man could have chosen some other chapter to read, as there were not yet fixed haftarot in those days -- it is a sign of a blemish on that person's soul.) Thus, we are faced with two questions: (1) Did Rabbi Eliezer prohibit only reading Yechezkel 16:1, or even a verse like it (such as 22:2)? and (2) Does the halachah follow his view? (Regarding haftarot, the halachah often does not follow the gemara.) Levush (Chapter 493, see Machatzit Hashekel 428:10.) argues that Rabbi Eliezer referred only to the specific haftarah which he mentioned. Indeed, Rabbi Eliezer was not upset at all about the insult to Yerushalayim, for many haftarot rebuke the Jewish people for their sins. Rather, Rabbi Eliezer's concern was with the end of verse 16:1, which appears to insult Avraham and Sarah. Rav Moshe Feinstein z"l (Igrot Moshe, O.C. 36.) questions this explanation based on the story quoted above. There it appears that Rabbi Eliezer was upset specifically about the insult to Yerushalayim. Thus, according to Rav Feinstein, Rabbi Elizer would prohibit even "Hatishpot." The question is academic, however, because the gemara (Megillah 25b) expressly states that the halachah does not follow Rabbi Eliezer. (For a defense of Levush, see the journal Moriah Vol. 2, No. 5-6 (5730), p.63.) Some congregations never read this haftarah. According to Rav Yosef Dov Soloveitchik z"l (Divrei Hashkafah p.90) this was the custom in Lithuania. Instead, the selection from Amos was read for both parashot. The reason for this, says Rav Soloveitchik, is that both Parashat Acharei Mot and Parashat Kedoshim are potentially very depressing. Both of them lay down many laws, particulary laws relating to morality, and both warn that the Land of Israel will not tolerate any immorality. True, says the haftarah, but be assured that there is hope: "I shall bring back the captivity of My people Israel and they will rebuild desolate cities; they will return and plant vineyards and drink their wine; they will make gardens and eat their fruit. I shall implant them upon their Land; they will not be uprooted again from upon their Land that I have given them, says Hashem your G-d." (Amos 9:14-15) Amos addressed this subject even before Yishayah, Yirmiyah, and Yechezkel (the three prophets from whose works most haftarot are drawn), says Rav Soloveitchik. Thus it is appropriate to read his prophecy, even two weeks in a row. The custom in Yerushalayim, according to Rav Tikochinski, (Ir Hakodesh Vehamikdash ch. 25) is that when Acharei Mot and Kedoshim are read separately, the haftarah for Acharei Mot is "Hatishpot" and the haftarah for Kedoshim is the one from Amos. ****************** From the Humor of Our Sages . . . When Rav Yechezkel Halberstam z"l of Shiniva wrote to another scholar, he addressed him as, "The gaon and tzaddik, Rabbi so-and- so." If he did not know the credentials of his correspondent, he would not address him as a gaon (genius), for that might not be true. However, he would still call the addressee a tzaddik, for the verse (Yeshayah 60:21) says, "Your nation is entirely tzaddikim." (Shabbat Bet Ropshitz p.287) ****************** Rav Yeshayah Steiner z"l "Rav Yeshayahle Keresterir z.l." born 5611 (1851) - died 3 Iyar 5685 (1924) Young Yeshayahle was orphaned of his father at age three and was raised by his mother until the age of 12, when she gave him over to the care of Rav Zvi Hirsch, the "Lisker Rebbe." After the latter's death, Rav Yeshayahle became a follower of Rav Chaim of Sanz, and later, of Rav Mordechai of Nadvorna. This last teacher ordained Rav Yeshayahle and recommended that his pupil settle in Kerestir (Hungary). Before long, Rav Yeshayahle became famed as a miracle worker whose prayers were answered. He was also known for his great generosity and his love of people. The story is told that Rav Yeshayahle once received an important visitor who was a well-known Torah scholar, an eminent kabbalist and a descendant of a long-line of distinguished chassidic rebbes. Said the guest condescendingly, "As a special favor to you, I'll tech you the deeper kabbalistic meanings that are hidden in the letters of the alef-bet, and the incantations you should say in order to restore a person's soul." "Thank you, but I use an entirely different approach," replied Rav Yeshayahle. "When a man comes to see me with a troubled heart, hungry and depressed, I begin by offering him a glass of brandy and a piece of cake. Then I give him some money, and, instantly, his soul is restored." Rav Yeshayahle was succeeded as rebbe by his son, Rav Avraham. Today, the Kerestirer dynasty is continued in Borough Park by the latter's grandson, Rav Yissachar Dov Rubin shlita. ****************** Donations to Hamaayan are tax-deductible