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During the Second Temple, the Greek empire reigned (over Israel),1 and they (the Greeks) passed decrees against the Jews and (tried) to erase their religion, and did not allow them to carry out Torah (study) or the commandments. They put their hands on their property and their daughters. They entered the Temple, destroyed and made the pure unclean. The Jews were in great distress because of them and were much oppressed, until the G-d of their fathers had mercy on them, delivering them from their hands and saving them. Then overcame, the sons of the Hasmonean High Priest, (the Greeks) and killed them and saved the Jews from their hands. They appointed a king from the Priests, and the kingdom of Israel was restored for more than 200 years until the destruction of (the) second (Temple). When the Jews overcame their enemies and destroyed them, it was the 25th of Kislev2 when they entered the Sanctuary (inner room) and did not find pure (olive) oil in the Temple, except one jar sealed with seal of the High Priest, and it did not contain enough to light except for one day only. But they lit from it the lamps of the Menorah3 for eight days, until they could crush olives and produce a (new quantity) of pure oil. For these reasons, decreed the Sages of that generation that these eight days that begin on the 25th Kislev, will be days of joy and praise. One lights on them lamps at evening at the entrance to the houses, every evening of the eight nights to show off and demonstrate the miracle. These days are called ''Hanukah'' that is to say ''they rested'' (chanu) on the ''25'' ('th of the month) because on the 25th they rested from their enemies. and also because of those days they (re)-dedicated the house (Temple) which their foes had defiled. Also some say that it is a commandment to increase slightly the festive meals on Hanukah. Another reason is because the work of (building) the Sanctuary (in the desert) was completed in these days. One should tell one's children the story of the miracles that were done for our fore-fathers in those days, (see Josephus) However, these meals are not considered as part of the commandment unless one says at the meal songs of praise. One should increase charity in these Hanukah days, for this can help mend any defects in our souls. This charity, should be given particularly to poor Torah scholars. (KSA 139:1)
1) 352 BCE until 70 CE
2) 139 BCE
3) The Menorah was made of gold and had seven branches.
This past Thursday, 15 Tammuz, was the 16th yahrzeit of my wife's grandmother, Mrs. Shirley Yeres, Chaya Sheindel bas Alexander HaLevi.
The previous day was the 32nd yahrzeit of R' Yaakov Yitzchack Ruderman, zt"l, the first Rosh HaYeshivah of Yeshivas Ner Yisroel.
Shabbos, 17 Tammuz, is the 20th yahrzeit of R' Shmuel Yaakov Weinberg, zt"l, Rosh HaYeshiva of Ner Yisroel.
The shtikle is dedicated le'iluy nishmasam.
At the beginning of this week's parsha, we find that Moav is frightened of B'nei Yisrael because of what they did to Sichon. Many are bothered by the fact that B'nei Yisrael are commanded not to wage war with Moav. So they need not have worried. However, it is unclear to me how exactly Moav would have known that. But I was once asked a more intriguing question concerning Balak's entire approach to B'nei Yisrael. Sichon met his demise only because he started up with B'nei Yisrael. B'nei Yisrael clearly had no intentions of war with Sichon and he was the one who came out and attacked. As long as Balak avoids a confrontation, what does he have to be afraid of? If he simply leaves B'nei Yisrael alone, his country is in no danger whatsoever.
Perhaps what frightened Moav was that they observed that as soon as B'nei Yisrael requested a passage through Sichon's land, that is when everything started to fall apart for him. Indeed, Sichon started the war, but what was he supposed to do? How is a country supposed to see such a request as a friendly gesture? The way Balak saw it, as soon as B'nei Yisrael asks for permission to go through the land, it means trouble. Now, in the parsha we are not told that any such request was sent to Moav. However, in the haftara of Chukas (Shoftim 11:17) we find that messengers were sent to Moav as well with the same request. Perhaps the episode of Balak happened after these messengers were sent and that is why he became frightened. When Balak saw his nation following the same course of events as that of Sichon, he felt threatened and saw fit to take preemptive action.
However, there is a much simpler approach to Balak's actions which teaches a great lesson. Perhaps Balak was simply misinformed and misguided. B'nei Yisrael's trouncing of Sichon's army had them looking like the aggressors at the end of the day. B'nei Yisrael began to be looked upon as a force of terror ripping through the region. Balak was not aware, or did not allow himself to be aware that B'nei Yisrael had no intentions of any involvement with him whatsoever. This whole parsha is therefore a clear example of ma'aseh avos siman labanim, a harbinger of events to follow for many generations. Throughout history, Jews have always been vilified on false pretenses. But in our days it is most glaringly evident. After the Holocaust there was an atmosphere of pity for the Jewish people and the State of Israel was a direct outgrowth thereof. But that only lasted for a fleeting moment. Israel has been blessed by HaShem with the strongest and most successful of armies. With the Divine gift of power and might, they have crushed their enemies to bitter defeat. But suddenly, we are looked upon as aggressors. Each war was a defensive battle but yet, we are looked upon as instigators and subsequently, occupiers. In sweeping, defensive attacks against terrorists, we are seen as terrorists ourselves. The incidence of misguided public opinion is far too great and far too obvious to even bother enumerating examples. As we see in our parsha, this is old news. As the generations pass it seems evident that the Jews will always be misunderstood and misjudged in the public eye. It is something we will just have to live with.