Vaeschanan - Having Visions Fulfilled

What is the concept of the two names of Hashem - Yud-Kei-Vav-Kei and Elokim - that are invoked by both Avraham and Moshe? Why is Avraham's request to be the forebear of Priests and Kings fulfilled, while Moshe's identical request is denied? What is behind the request of both Avraham as well as King David to 'not have kids' unless they will be appropriate servants of Hashem? What is the proper approach to asking Hashem to fulfill our requests and bring our dreams and visions to reality?

 

Reb Ginsbourg: 'You have begun to show Your servant Your greatness"

Begun? Why does Moshe Rabbeinu use that verb after all the miracles of the Exodus and the sojourn in the desert?

Our Parasha commences with Moshe Rabbeinu beseeching Hashem - the Baalei Midrash say, for the five-hundred and fifteenth time - to cancel the decree that he not enter the Land.

We read(3:23-26):’I implored Hashem at that time, saying:’My Lord, Hashem Elokim, You have begun to show Your servant Your greatness and Your strong hand, for what power is there on heaven or on the earth that can perform according to Your deeds and according to Your mighty acts? Let me now cross and see the good Land that is on the other side of the Jordan, the good mountain and the Lebanon’.

‘But’ - as on the previous five-hundred and fourteen times - his plea was unsuccessful, the Torah recording, that ‘Hashem became angry with me because of you, snd He did not listen to me; Hashem said to me:’It is too much for you! Do not continue to speak to Me further about this matter.’

Rashi comments:’You have begun to show Your servant..’: an opening to stand and pray even when a decree has already been decreed.’

‘Your greatness’: Your attribute of goodness, in pardoning sin’

‘Strong’: suppressing the trait of strict judgement with mercy.’

‘According to its straightforward meaning, it means: You have begun to show Your servant the conquest of the Land, by letting me lead the war against Sichon and Og, as it is written: ראה החילותי תת לפניךֶ:’ Behold, I have begun to deliver before you’ - so show me too, the war against the 31 kings of Canaan.’

Let us note that Moshe chose to use the word ‘החילות’ in his plea - the very same word that Hashem chose, in His words, as to the two kings.

Rav David Halevi Segal, in his commentary on our Rashi - ‘Divrei David’ - also notes a different linguistic similarity, saying:’Here’ - in my plea - ‘I follow that which You’ - Hashem - ‘said: ) Devarim 2:25) אחל תן פחדך: I will begin to put the dread of you on the peoples who are under thr whole heaven’.

‘Clearly, everything that has a beginning, has to have an ending and I ask that the ending be the battle against the thirty-one kings.

‘However, the words of Hashem, were intended only to the lands of Og, that it should be the ending - and not to the thirty-one kings.’

Rav Yaakov Ettlinger offers a different insight, as to Moshe’s plea:’You have begun to show Your servant…’, based on the dictum that ‘one who starts a Mitzvah, is told: complete it.’

Proffers the Rav:’Moshe’s plea was not solely as a plea, but implied that, by right, Hashem should grant his request to cross the Jordan, as our Sages say: ( Taanit 9. ): the manna descended in the merit of Moshe’, and Moshe wrote in the Torah (Beshalach 16:35), as instructed by Hashem, that Bnei Israel would eat the manna until they came to the boundary of the Land of Canaan - which was after they crossed the Jordan River.

‘It is well known (Yerushalmi Rosh Hashanah 1:8) that one who starts a Mitzvah, is told: ‘complete it’ - as we read that Moshe said to Hashem, in taking revenge against Midian.

It follows that as all of Bnei Israel were sustained in the merit of the manna, in the forty years in the desert, surely there is no greater zechut and Mitzvah than this.

‘When Moshe said to Hashem:’You have begun to show your servant your greatness, he alluded to the manna which Hashem brought down, in his merit.

‘Therefore, by right, I - Moshe - should complete the Mitzvah, and I should therefore cross the Jordan, until Bnei Israel reach the border of the Land of Canaan, so that I can complete the Mitzvah, to sustain the people.

‘Though Hashem did not accede to Moshe’s plea, to cross the River Jordan, He did heed his plea to be allowed to complete the Mitzvah, as we read ( Yehoshua 5:12 ), that the manna ceased to descend on the day after Pesach, for though we read in the Gemara (Kid’ 38.), that the manna ceased to descend on the seventh Adar - the day on which Moshe died - a miracle occurred, as the manna in their vessels, sufficed to sustain them, till the day following Pesach.

‘Hashem performed this miracle - though the manna did not fall after the seventh Adar - due to the claim of Moshe, so that he should have the merit of completing the Mitzvah, that Bnei Israel should be sustained by the manna which descended in his merit, till they reached the border of the Land of Canaan.’

The Be’er HaTorah, in his commentary on our Rashi, first asks:’One has to wonder on Moshe’s entreaty: how did it relate to his plea - as he begins his plea by recalling Hashem’s wondrous deeds, yet concludes by a plea, that he be permitted to enter the Land.

On a simple level, ‘You have begun’, relates to the giving of the Torah, which was the desired objective of mankind, and it therefore says:’Your servant’, meaning: Your faithful servant, who had the zechut that the Torah be given by his hand: ‘Your greatness’, as it says in Matan Torah:’His honor and His greatness; ‘and Your mighty hand’, alluding to that which is written there, ‘His voice we heard from within the fire’ - ‘’what power is there on heaven or on the earth that can perform according to your deeds and to Your mighty acts’: as it is there written: ‘From the heavens, Your voice was heard, and on the earth, He showed you His great fire’.

‘This is why - in his plea - Moshe used both appellations for Hashem, alluding to the opening of the first of the Dibrot:’I am Hashem Elokim’, and linked this to: so too, You began to give the Torah, by my hand, and the the main purpose of the Torah, is in the Land - and the one who begins a Mitzvah, is told: ‘complete it’.

Therefore, ‘Let me now cross and see the good Land - this is how the Rashbam expounds our matter.

‘Other commentators, expound that the order of Moshe’s prayer, were as befits all one’s prayers: The first, that he asks from Hashem, as an act of grace, and not think that he is entitled to that which he requests - that is:’Your greatness’, by Your chessed, though I was unworthy of it.

‘Second, that he fully accepts that Hashem has the ability to grant his wish -that is:’Your strong hand’.

‘Third: to think and to know that there is no other force in the world, than Hashem, that can fulfill his request, or to object to Hashem doing whatever He wishes - that is: that there is ‘no power ..in the heaven or on the earth’ that can prevent Him.

‘After this praise of Hashem, Moshe began his entreaty, that he be permitted to enter the Land.’

The Kli Yakar brings our Rashi - that Moshe, in his words:’You have begun to show..- To show what? An opening, based on the punctuation, as one who opens an opening to something. And then expounded:To stand and pray.

‘However, our Sages ( Brachot 32. )say: A person should always organize his praise of Hashem, before his prayer, as Moshe did - starting with his praise of Hashem, saying: You have begun to show your servant.., and then prayed:’Let me cross..’.

‘The lesson being, that every Tzaddik should ask as for a gift from Hashem, in his prayers, knowing in his heart that all that Hashem does for him - is but chessed, as Hashem is always the One who begins doing good for man from the day we are born, and whatever man does, in his good deeds, is all by way of repayment.

‘Hashem, is the great storekeeper, continues to give ‘on account’, because we have repaid our first debt - as Iyov (41:3)said:’’Whoever preceded Me, I will pay him’ - acknowledging that Hashem is the one who precedes man, in all his goodness.

‘This is the praise of Hashem: that one who prays, should acknowledge the goodness of Hashem, before his prayer for his own needs, as thereby every prayer is asking for a מתנת חינם: a free gift from Hashem - as we read that Moshe did:’Before praying that he be permitted to cross the Jordan, into the Land, he said:’You have begun..’ - acknowledging that Hashem was the One who began in His goodness, and that he - Moshe - has no claim on Him.’

Rav Yosef Chaim Shneur Kotler also brings our Gemara, as to the lesson Moshe taught us here - as to the proper order of prayer - adding:’We first need to clarify what the praise that preceded his prayer, was - so that it can serve as a prelude to that which he prayed for.

‘On a simple level, we need to say, that as he started by saying:’Your greatness and Your mighty hand’, it was proper that this be completed, and that he be shown a completed thing.

‘Further, since the entry into the Land was to be by changing the natural order of things, this required His ‘greatness and His mighty hand’, as these are required to change the natural order.

‘Therefore, Moshe prayed, that since through him, as this way already began in the exodus from Egypt and in the desert, it was proper that it continue until their entry into the Land.

‘Rashi also comments - on the words בעתֶ ההיא:’at that time’: After he entered the lands of Sichon and Og’, and prima facie, this too relates to: ‘You have began to show..’, since the war against Sichon and Og is considered as the start of the inheritance of the Land.

‘Hashem already showed Moshe wondrous deeds in this battle, therefore his prayer before Hashem was that He show him its continuance, as the Land was the place of the residing of the Shechina in the world - ss the Torah says:(Re’eh 11:12) ‘The Land that the eyes of Hashem your G-d are on’, as there the Divine Providence is revealed.

‘Therefore, Moshe prayed: Since Hashem started to show His greatness - he prayed that the that the revelation of Hashem’s greatness be completed by his entry into the Land.’

Rav Yosef Salant adds:’Moshe ‘caught’ Hashem, as it were, as He had said to him (Devarim 2: 24-25):Behold, I have delivered into your hand, Sihon..and his land. Begin to possess it, and provoke him to war. Today I will begin to put the dread of you..upon the nations under the sun..’.

‘The inference in the word החל: ‘Begin..’, and the rest of these pesukim, and its underlying meaning, is that this war against Sihon, is the beginning of Moshe’s war against the nations, to make his name known before the nations under the sun - and that it will also be so in the days to come , that his dread will be upon the nations under- these words of Hashem, in the language of ‘begin’, were taken by Moshe’ - unfortunately unsuccessfully - ‘as the basis of his plea.’

Rav Zalman Sorotzkin adds:’In their plain meaning, Moshe’s words:’You have begun to show your servant..’ allude to the wars against Sihon and Og, as it is written (Devarim 2 :31):’Behold I have begun to deliver Sihon and his land before you, begin to drive him out, that you may inherit his land.- Rashi comments:’He showed me the battle of the thirty-one kings.’

‘According to this, we can expound:’Your greatness’, alludes to the war against against Sihon, and ‘Your mighty hand’, to the war against Og, as he was the mightier of the two kings.’

Abarbanel expounds these praises in a different way:’’Your greatness’ alludes to not doing battle against the descendants of Esav - Amon and Moab - as Hashem adjured Bnei Israel against aggrieving them, having given them their lands - this showed ‘His greatness.’

‘The ‘mighty hand’ - on the other hand - alludes to the wars against Sihon and Og, the mightiest of the kings of Canaan, as we praise their strength in the Haggadah- the two being reckoned to be equal to all the others , in their might.

‘In praising Hashem:’For what power is there in heaven or on the earth that can perform according to Your mighty deed..’, Moshe was alluding to the defeat. of these two kings.’

The Alshich Hakadosh expounds by way of a parable: ‘ I, Moshe, at this point, am like one who receives from his master, a portion missing one part - the servant asking his master: Why is do you not complete the gift, as my gift, it is as if you have begun and not completed the gift.

‘The matter can be likened to one who has made all the preparations necessary to receive a gift, yet does not receive the gift itself.

‘This, as all the miracles You - Hashem - performed in Egypt, and taking Bnei Israel out of there, and also that You have done since then, were only a beginning and a preparation to the gift of the Land.

‘This is so, as on the very first occasion that Hashem appeared to Moshe, He said:’I descended to save you from the hand of Egypt, and to take you to the Land’ (Shemot 3:8), and similarly at the beginning of Parashat Bo.

So, too, Matan Torah, the Torah being given so that they should observe it in the Land, as there - as is known - is the place for its complete observance.

The wars against Sihon and Og, were a preparation for the conquest of the Land - we find that all this was as a preparation for the gift of the Land, so that by the prevention of Moshe from entering the Land, it is like the preparation for giving a gift, and not fulfilling its objective - the gift itself, not being given, in the end.

‘This is - in essence - the plea of Moshe: You, Hashem, showed ‘your greatness’ for the good of your people, and ‘Your mighty hand’, in Egypt, showing me, that there is ‘no power ..in heaven or on earth.. like You, Hashem’ - as, at Matan Torah, Moshe saw to his eyes, ‘that there was no one but Him’; or ‘who could do..Your deeds’, as we saw with the manna, the Be’er, the slav and the clouds of glory, nor ‘like your mighty acts’, in the wars against the Emori and Sihon and Og.

‘The words אשר יעשה allude to future deeds, meaning: all this is the beginning ‘that You have begun to show’, as it is all but a prelude to the entry into the Land - this being the case, what purpose was there in showing me all this, without the objective of all these preparations .

‘Therefore:’Let me now cross over (to) the good Land that is on the other side of the Jordan’.’

Two parting gems, from two Torah giants, several centuries apart:

The Gerrer Rabbi expounded homiletically:’You have begun to show Your servant Your greatness..’: We can learn from Moshe Rabbeinu, that forty years after he received the Torah, and taught it to Bnei Israel, he now said:’You have been begun to show Your servant Your greatness’ - the word:’Begun’, being the language of beginning, as if he - Moshe - was only now beginning to learn it.’

Second, a wondrous exposition is elucidated by a current Torah giant- Rav Moshe Sternbuch - who, comments:’We need to be aroused by the example of Moshe Rabbeinu, whose great knowledge of Hashem, and cleavage to Him, would have led us to believe, that he had completed his spiritual growth.

‘Yet we find the very opposite: he considered himself only at the beginning of his way, as alluded to in his words:’You begun to show your servant..’ - that only now did he begin to see and to recognize the greatness of the deeds of Hashem, and of His mighty hand.

‘Further, long was the way before him, to complete his work and to perfect his soul, to bring it to the purpose of its creation.

This is why he pleaded that he be permitted to enter and to see the good Land - as only there, in the palace of the King, and by serving Him there, could he achieve the loftiest levels, which he was unable to merit outside the Land.

‘From Hashem’s response, we learn that that was the substance of Moshe’s plea, as - as Rashi comments -‘ It is too much for you’: greater than this awaits you’,and informed him in these words, that he had completed his soul in all that a person can achieve in this world; but that, in the future, his soul would achieve more - the fruits of his labors in this world..

‘Do not these words a fortiori concern us? - if Moshe who saw that which no mortal saw - and to whom Hashem spoke face-to-face - yet in his unparalleled humility he considered himself at the beginning of his service of Hashem!

‘How much more so us, lesser mortals, who are so far from his lofty levels, so distant from his ascent to the loftiest levels - may Hashem illuminate our eyes, and open our hearts to His service.’

https://www.israelnationalnews.com/news/412929

Police Storm Troopers Using CLUBS to Beat up The TORAH (Talmidim)

Thousands Protest in Yerushalayim as Police [Attack] Clash with Bnei Torah

Thousands of bnei Torah — yeshivah bochurim, avreichim, rabbanim and roshei yeshivah — gathered in the streets of Yerushalayim on Thursday to protest the ongoing government efforts to force lomdei Torah into the army. The peaceful protest, held at a major intersection in the capital, was led by the gedolei Torah of the Sefardi tzibbur and ended in a shocking display of violence by police.

The atzeres was held in response to the recent arrest of two yeshivah brothers — talmidim of Yeshivas Meoros HaTorah — and escalating attempts to detain dozens more bochurim from their homes in recent weeks. The protest was both a call to tefillah and an outcry against the gezeira.

Leading the protest were some of the most prominent Sefardi gedolim, including Rosh Yeshivas Porat Yosef Rav Moshe Tzadkah, Rav Yehuda Cohen, Rosh Yeshivas Yakirei Yerushalayim and member of the Moetzet Chachmei HaTorah, the mekubal Rav Binyamin Shmueli, Rav Yitzchak Tawil, Rav Meir Bruchah, Rav Yaakov Ades, and many others.

Chaotic scenes unfolded as Border Police officers, some mounted on horses and others wielding batons, stormed the crowd in an effort to break up the demonstration. Video footage shows one officer punching a bochur in the face and knocking his hat to the ground.

Despite the violent crackdown, the protestors did not retreat. With cries of “נעבור ולא נתגייס” — “We will die and not enlist” — the bochurim stood shoulder to shoulder, clutching signs decrying the government’s plan to uproot thousands of lomdei Torah from their batei medrashim.

Three protestors were arrested during the hafgana.

Prior to the violence, Rav Moshe Tzadka addressed the crowd with visible emotion, declaring: “It is forbidden to obey the government in this matter. We go to jail — not to the army!”

He warned that any future legislation must protect all shomrei Torah u’mitzvos — even those not currently in yeshivos. “I turn to you, precious bnei Torah: Don’t fear them, don’t back down. The Torah ha’kedoshah will be victorious!”

Rav Yehuda Cohen said: “The lomdei Torah are the protectors of Am Yisrael. These arrests and persecutions are fueling the hatred against Yidden around the world.”
He added: “Know this — taking bochurim into captivity is what’s delaying the release of the hostages in Gaza.”

The protest comes amid a broader series of demonstrations across Eretz Yisrael as the olam haTorah rises in fierce opposition to the draft decree.

NOT ONCE BUT TWO OR THREE ATTACKS BY THE LEFT HANDED GOON ON SITTING TALMID, WITH HIS PARTNER JOINING IN SEVERAL TIMES ALSO, WITH POLICE GUY STANDING AND WATCHING EVERY ATTACK. SO MUCH FOR ABUDRAHAM WITH HIS LIES ABOUT BEING INDEPENDENT OF POLITICS!

ANOTHER GOON IN THE BLACK SHIRT POUNCING ON ONE STUDENT TO BEAT HIM UP, AND OTHER STUDENTS RUNNING TO PREVENT

IN RUSSIA THEY COULDNT DO THIS, BUT BEFORE ZIONISTS THEY CAN PROTEST AND GET THEIR MESSAGE OUT THERE!

COMMENTS:

*The Zionist SS Storm Troopers and Gestapo will meet the same fate at their 1930s/40s predecessors.

*There is nothing “shocking” about police violence at peaceful hafganos by bnei torah in EY

*if you watch carefully it seems the yid who got his hat punched off was reaching for the police officers baton – which im sure wasn’t for no reason, especially the way those evil “police officers” use their batons to hit bochrim peacefully protesting sitting on the floor.  kulo k’ushun tichleh ki sa’avir memsheles zadon min ha’aretz. unbelievable that yidden can hit each other like this in Eretz Yisroel of all places

*The behavior of the police is disgusting and despicable!!! I do not think it is right to block roads for any cause, but to use batons to beat yeshiva bachurim like that???????!!!!  They never use batons against any of the many protests in Tel Aviv nor against the mizrachi when they blocked roads for their own causes! Only when it is the chareidim!!! It is perverted and disgusting!!! I really hope those police are charged for their violence and put in jail!!!  [Oh, but the anti-govt, hostage protesters can block all the main hiways they want!!]

*This fight has been going on since 1948. Issues like the yemeinite kids being dragged away to pork eating kibbutzim. Force autopsies on anyone dying. Digging of ancient graves. Public violations of Shabbos. Toeiva parades. Etc etc. 

https://www.theyeshivaworld.com/news/israel-news/2435357/we-will-die-and-not-enlist-thousands-protest-in-yerushalayim-as-police-clash-with-bnei-torah.html

A Torah Question: What is the length of the "amah"?

 What is the length of the "amah"?

Do two archaeological discoveries possibly prove Rav Moshe Feinstein zt”l’s position on the "amah"?

Hopefully, Moshiach is around the corner, and we need to learn the halakhot that are necessary for when that time comes. The Chofetz Chaim wrote that we may not rely on Eliyahu HaNavi making determinations for us. We need to study these issues and we need to study them now.

And for generations, a profound mystery challenged Talmidei Chachomim and historians alike regarding the precise measurements of the Torah and of halakha. This question has profound halakhic implications for numerous mitzvos including sukkah dimensions, tefillin sizes, tallis size, maakeh sizes and many other areas of Halakha. In other words should parents and grandparents stop buying their 13 year old an 18 inch four cornered fringed garment, talis kotton, and start buying 21 inch ones?

The Great Debate Among the Poskim

There are generally three positions among the leading halakhic authorities of the last century (poskim) who established different measurements based on their analysis of the various Talmudic sources. Rav Chaim Na'eh zts”l determined the amah to be 18 inches with a corresponding tefach of 3.15 inches. The Chazon Ish zts”l held the amah was 23.4 inches with a tefach of 3.78 inches. Rav Moshe Feinstein zts”l concluded the amah measured 21 inches with a tefach of 3.54 inches.

This author has observed that Torah observant Jews living in Eretz Yisroel generally observe one of three approaches:

1] following Rav Chaim Na'eh's measurements,

2] following the Chazon Ish's measurements, or

3] employing a combination using whichever is more stringent for each halakhic topic.

Very few Torah observant Jews living in Eretz Yisroel give significant weight to the view of Rav Moshe Feinstein zt”l, unless they were his Talmidim.

Conversely, many Torah observant Jews living in America considered Rav Moshe Feinstein as the Posek of America and gave more weight to his measurements, often employing combinations that included his view.

First Archaeological Discovery: The Temple Mount Square

A few years ago, a possible breakthrough developed that would seem to vindicate both the precision of the Mishna in Masechet Middo and possibly strengthen Rav Moshe Feinstein zt”l's position on the amah (plural "amot")

The Mishna clearly states that the square upon which the Mikdash stood measures 500 amot by 500 amot, forming a perfect square. Yet when researchers attempted to explore the actual terrain of the Temple Mount, they encountered seemingly insurmountable difficulties as the dimensions simply did not align with what could be observed and measured.

This discrepancy led to various theories among scholars and Rabbis alike. Some suggested that the Mishna's language was merely an approximation rather than a precise measurement. However, the meticulous archaeological work of Leen Ritmeyer, who served as an assistant to the renowned archaeologist Benjamin Mazar (even though now his granddaughter Eilat a”h is a bit more famous then he), may have provided a solution.

Ritmeyer's methodological innovation proved crucial. Previous researchers had approached the problem from the wrong direction, beginning with their assumptions about where the Beit HaMikdash itself had stood and then attempting to construct the platform boundaries around that presumed location. Ritmeyer reversed this methodology entirely. Instead of starting with theories about the Beit HaMikdash's location, he first gathered archaeological evidence to identify the original square platform described in the Mishna. Only after establishing these boundaries did he proceed to determine where the Beit HaMikdash itself had been situated.

his approach allowed the archaeological evidence to speak for itself, free from preconceived notions about the Temple's location. Ritmeyer's methodology led him to identify three critical pieces of evidence that would possibly confirm both the Mishna's precise accuracy and vindicate Rav Feinstein's position.

The Two Differences

At the northwest corner of the current Muslim platform, Ritmeyer observed two crucial and strange differences in the bottom step of an ancient staircase on Har HaBayit. These blocks were constructed from pre-Herodian materials, indicating they predated the later expansions that Herod had made to the Temple Mount. More significantly, this step ran parallel not to the current Muslim platform but to the eastern wall of the Temple Mount itself.

Ritmeyer hypothesized that this step was actually a remnant of an original wall from the Temple Mount described in the Mishna. When he drew a line eastward from the northern edge of these ancient blocks, it passed along a rock ledge before meeting the eastern wall. The total length of this line measured exactly 861 feet.

At what Ritmeyer proposed as the northeast corner of the original Temple Mount, he discovered another telling piece of evidence. The lowest visible course of stones in this area stuck out beyond the very different masonry that stood above it. This protruding course stopped at a specific point, which Ritmeyer marked as an offset north of his proposed northeastern corner.

The third indication came from the southern end of the eastern wall, where a slight bend had been recorded by the famous 19th-century Jerusalem explorer Charles Warren. When Ritmeyer measured this bend, he made another discovery: it began exactly 861 feet south of where his proposed northern wall intersected the eastern wall. By drawing a perpendicular line westward from the beginning of this bend and a line directly south from the ancient step, Ritmeyer created two sides of a square, each measuring exactly 861 feet in length.

The crucial revelation came when Ritmeyer calculated the measurement of the cubit used in these ancient constructions. The 861-foot measurement from the northwestern corner to the eastern wall, when divided by 500 (the number of cubits specified in the Mishna), yielded a cubit length of 20.67 inches. This archaeological evidence provides possibly quite stunning confirmation of Rav Moshe Feinstein zatzal's position of an amah being approximately 21 inches - which he says is slightly stringent, machmir.

While not identical to the precise measurement, the archaeological evidence fell remarkably close to Rav Feinstein's calculation and was notably distant from both Rabbi Chaim Na'eh's 18-inch measurement and the Chazon Ish's 23.4-inch determination.

Second Archaeological Discovery: First Temple Period Storage Vessels

Another remarkable archaeological discovery possibly supports Rav Feinstein zt”l's measurements from an entirely different angle. This evidence comes from ceramic containers dating to the time of Dovid HaMelech and carries significant halakhic implications regarding the laws of ritual purity, tumah and taharah.

We may reasonably assume that the general population of Jews living in the time of the first Beit HaMikdash observed halakha, and certainly in terms of tumah and taharah. We may also assume that they, like people in all generations, liked to save money and protect their investments. Just as we put away the milk container back into the refrigerator after making coffee to avoid bacterial contamination, ancient Jews would have been concerned about protecting their stored goods from spiritual contamination.

The halakhic principle involved is well-established. Although there are debates between the Rambam and the Rash (Rash not Rosh) regarding the nature of Tumah (ritual impurity) when dealing with an opening less than a tefach, the vast majority of commentaries, in this author’s view, understand that when the opening of a storage vessel is less than a tefach in width and length, the impurity is either prevented or limited in some way. Conversely, if the opening of the containers were larger than that of a tefach, it would subject the contents of the containers to the dangers of becoming tameh.

A number of years ago, archaeologists measured the circumference of various ceramic containers during the time of King David, Dovid HaMelech. They discovered that all of them, without exception, had openings between 3.48 and 3.53496 inches. This discovery is uncanny, as the top figure is exactly that which Rav Moshe Feinstein determined for the tefach measurement.

The implications of this discovery are profound. If we accept these archaeological findings, it seems clear that the most precise measurement for the tefach is that of Rav Moshe Feinstein. This would mean, for example, that if someone wanted to sleep in a sukkah under a table, the table height should be under 35 inches. The Rav Chaim Na'eh measurement would be too stringent, and the Chazon Ish measurement would be halakhically invalid for this purpose.

Conclusion

These two independent archaeological discoveries, each dealing with entirely different aspects of Jewish life, possibly provide remarkable confirmation of Rav Moshe Feinstein zts"l's position on halakhic measurements. The first discovery, involving the precise dimensions of the Temple Mount square, suggests his amah measurement of approximately 21 inches. The second discovery, involving storage vessels from the First Temple period, suggests his tefach measurement of approximately 3.54 inches - which is one sixth of the Amah

While some may argue that archaeology has no place in the determination of halakha, others, including some major poskim of the last generation, have disagreed with this position. The convergence of these archaeological findings with Rav Feinstein's calculations raises important questions about how we should approach these fundamental measurements in halacha.

When this author spoke to a number of American poskim to ask whether we should emphasize Rav Moshe's shiur tefach in America, since he was considered by so many as America's foremost posek, most responded affirmatively. Perhaps, in light of these archaeological discoveries, we should consider giving greater weight to his measurements more broadly.

These findings do not definitively resolve the debate among the great poskim, but they do provide compelling archaeological evidence that possibly supports the precision and accuracy of Rav Moshe Feinstein zts"l's approach to halakhic measurements.

https://www.israelnationalnews.com/news/412786

The author can be reached at yairhoffman2@gmail.com

Eliezer Meir Saidel: Looking Back … and Forward – Vaetchanan

 Looking Back … and Forward – Vaetchanan

 

וַיִּתְעַבֵּר ה' בִּי לְמַעַנְכֶם וְלֹא שָׁמַע אֵלָי וַיֹּאמֶר ה' אֵלַי רַב לָךְ אַל תּוֹסֶף דַּבֵּר אֵלַי עוֹד בַּדָּבָר הַזֶּה. (דברים ג, כו)

 

What is the reason that HKB"H did not allow Moshe to lead Am Yisrael into Eretz Yisrael? We all know this was punishment for Mei Meriva and Moshe striking the rock instead of speaking to it. By all standards this appears to be an "over the top" punishment for such a seemingly minor sin and the Mefarshim clarify this by saying that הקב"ה מְדַקְדֵּק עִם צַדִּיקִים כְּחוּט הַשְּׂעָרָה.

 

The Malbim, however, giregelves a completely different reason why HKB"H did not allow Moshe into Eretz Yisrael. According to the Malbim (on our passuk above), if Moshe would have led Am Yisrael into Eretz Yisrael, he would not have "dilly dallied" and would have immediately set about building the Beit HaMikdash. 

If he would have done so, that Beit HaMikdash structure would have lasted forever and never been destroyed (all the components from the Mishkan created by Moshe, which were later stored in the catacombs under the Mikdash, such as the Aron, the coverings of the Ohel Moed, the beams and the sockets etc., survive to this day, they never physically deteriorated). 

If so, when Am Yisrael later sinned against HKB"H, it would not have been possible for HKB"H to take His fury out on the "sticks and stones" of the Beit HaMikdash and instead He would have had to take it out on Am Yisrael. The reason Am Yisrael survived the destruction of the two Batei Mikdash is precisely that, HKB"H destroyed the "buildings" and not the "people".

 

I would like to share with you my experiences and feelings over the last tumultuous few days, which relate to the subject matter above.

 

People often ask me what it is like to live a life that is totally focused on the Beit HaMikdash, researching the Lechem HaPanim in every free moment of the day, teaching the Menachot to people from all corners of the world, day in and day out?

 

The answer is that for me personally, it is almost like the Geulah has already arrived, that the Beit HaMikdash has already been built and is alive and functioning. It totally alters your lifestyle and places it in a different perspective. Before I became involved in the Lechem HaPanim research, my life revolved around – life. Now my life is lived through the prism of the reality of the Beit HaMikdash.

 

It is a heightened sense of awareness that affects even the most mundane things. Making a concerted effort to keep yourself in a state of טָהֳרָה, being extra makpid, even obsessive, on doing netilat yadayim, especially before entering shul or studying Torah. An incrementally increased level of kavanah during the tefilot, being makpid to say the words correctly and with the right kavanot. 

Reciting the korbanot as if you are actually offering the korban - not just mouthing the words but actually understanding the words you are saying (e.g. that the שִׁבֹּלֶת נֵרְדְּ in the Ketoret is derived from the Nardostachys family of plants). It is a compelling thirst to truly understand what you are saying, and this drives you to research every word you are doubtful of (like שִׁבֹּלֶת נֵרְדְּ above). 

Your presence in shul is transformed into a different plane, a feeling as if you are physically in the Beit HaMikdash, requiring a different level of behavior, respect and awe.

 

Shabbat takes on an entirely different dimension, even dressing in Shabbat clothes on Friday is performed as if you were donning bigdei Kehuna. When you light the candles, it is like lighting the Menorah. Making Hamotzi on the challahs is like switching the two stacks of Lechem HaPanim on the Shulchan. 

Every second of Shabbat becomes precious and effort is made to not waste a single moment, to stuff as much as you can into the 24 hours, davening, learning, doing mitzvot, singing, eating etc. as this will influence everything you do in the coming week.

 

The chagim for me are no longer the same. Before I began researching the Lechem HaPanim, I never truly understood the meaning of waving the lulav and etrog, I understood why those four species together, but what is the meaning of waving in those 6 directions? I never noticed before how many references there were to the Beit HaMikdash in the Hoshanot. 

I never really understood the structure of the Pesach seder, that it is modelled on the Korban Toda. I never understood the intricate connection between the shofar blown on Rosh Hashana and the "kranot" of the Lechem HaPanim, to me they were just "out-juttings" on top of the bread.

 

The manner in which I conduct my business during the week now bears no resemblance to before I began researching the Menachot. My whole attitude to parnasa has changed 180 degrees.

 

To say that my entire existence has been totally transformed, is a gross understatement. And actually, that is what the Beit HaMikdash essentially is. It is a "battery recharger" that charges your inner battery/Mikdash ande affects your entire life. That is what the עֲלִיָּה לָרֶגֶל is.

 

This feeling was accentuated last week when I participated in the Mikdash Conference in the Old City in Yerushalayim, in Machon HaMikdash. This conference takes place once every few years and showcases all the latest, ground breaking research into the numerous aspects of the Mikdash.

 

Before I even got to Machon HaMikdash, as I entered the Old City, waves of Geulah washed over me. On my left, one of the yeshivas sent the bochurim out into the courtyard to sing and daven for the soldiers and the hostages. The melodic "Acheinu kol beit Yisrael" reverberated off the stone walls, in beautiful harmonious waves – hundreds of bochurim singing as with one voice, it reminded me (lehavdil) of the Red Army choir – powerful and compelling. I am pretty sure that is almost what the Levi'im choir must have sounded like. Add to that some musical instruments (the bochurim were singing acapella because it was the nine days) and I don't know how anyone could withstand the intensity of it.

 

I was delivering one of the lectures in the conference (on the Shtei HaLechem) and for that purpose I brought along some paraphernalia – a few utensils, bags of solet and two huge loaves of Shtei HaLechem. 

While I was winding my way by foot through the alleyways toward Machon HaMikdash, straining under the load, a pizza delivery guy on a scooter stopped alongside me and said "Hand those over, I will help you to transport it to wherever you are going!" 

Seeing my reluctance to teeteringly balance the precious loaves on the back of his scooter, he whipped out an empty pizza box and some box tape and proceeded to affix the package to the back of the scooter so that it would not budge an inch or fall. He then drove alongside me at walking pace for the next 10 minutes as we meandered our way to Machon HaMikdash. 

I have never met this non-religious?/non-kippah-wearing guy in my life and he does not know me from Adam. He simply stopped out of pure chessed and wasted ten minutes of his precious time on me. If I had been in Tel Aviv or Kfar Sava, such a thing would not have happened. With all the sinat chinam being slung about in Am Yisrael right now (Rachmana litzlan), in the Old City of Yerushalayim - good old ahavat chinam is alive and well.

 

The Kenes HaMikdash itself was an eye opener for me, it is the first time I have participated in one. Three straight hours (with no break) of back-to-back 30-minute lectures, from the leading researchers of the various aspects of the Mikdash. The level of the material would not have been out of place in a Harvard PHD thesis presentation.  The advanced academic level of the research was startling and refreshing. 

These are all people who have devoted their entire lives to their subject and it shows. It is impossible to fully encompass any of the subjects in 30 minutes and at the end of each, it left you with a feeling that you could have listened for another hour at least on each subject. If anyone would even have suggested a coffee break in the middle they would have been shouted down. If anyone wants to see a recording of the Kenes they may do so at this link.

 

At the end, the master of ceremonies, HaRav Menachem Burstein שליט"א from Machon Puah (who does miraculous work with fertility treatment, helping childless couples in Am Yisrael to have children) declared "After hearing all the lectures, I do not see a need to fast this Sunday (Tisha Be'Av), because the Mikdash is already here!" I then realized that living a reality of the Mikdash has also transformed many other lives besides mine.

 

I walked back to my car with a much lighter load (the participants in the conference all helped to slice up and eat the Shtei HaLechem that I had brought). It was 10pm at night and the Old City was bustling – thousands upon thousands of people of all ages thronging in the streets, chatting, laughing, hurrying to tefilot at the Kotel, to the סֵדֶר לַיְלָה at their yeshivas. 

It was mamash culmination of the prophecy עֹד יֵשְׁבוּ זְקֵנִים וּזְקֵנוֹת בִּרְחֹבוֹת יְרוּשָׁלַיִם (זכריה ח,ד). Most of the week prior to that I had been doing Lechem HaPanim workshops in other cities around the country in the late afternoon/evening and at 8pm in all these places - there was not a soul on the streets. They were like "ghost towns", cities that are usually tourist and even Charedi "hotspots" and bustling.

 

My return trip to Karnei Shomron was almost like floating on a cloud. I could not possibly imagine how I could bring myself to mourn on Tisha Be'Av. HKB"H in His mercy solved the problem by sending me a flu virus on Friday, that allowed me to commemorate Tisha Be'Av with the appropriate "dampened spirits" frame of mind. If not for that chessed I would not have been able to fulfil the halacha of the day.

 

And here we are again, on the tail end of another Tisha Be'Av. I ask myself "How is it possible that this dichotomy exists?!" The stark contrast between the existence of a few solitary individuals and geographic locations who live a reality of Geulah, while most of Am Yisrael have not yet had the privilege of experiencing this true joy of Geulah in their lives?

 

 The answer is that it is a failing of the few who do live lives of Geulah! We have not succeeded in sufficiently shining that light outward to the rest of Am Yisrael and infecting them with this joy and elation.

 

It is easy to find excuses. That we lack resources and are too caught up in living our own personal lives and making a parnasa. That we are not in the consensus and are considered by many to be extremists or "messianics" (HaRav Burstein in the conference said that many times he tried to urge HaRav Yisrael Ariel שליט"א, head of Machon HaMikdash to try be more in the consensus, to which HaRav Ariel replied "I have tried, but I just cannot! It is not me.") Regardless of the excuses, the fact on the ground is that the "light" exists, it is just not reaching the masses.

 

We need to make a more concerted effort to find sources of sponsorship and funding, from wealthy donors and sponsors who are interested in rebuilding the 3^rd Beit HaMikdash. They surely exist - we just need the shlichim to make the shidduch. If you know of or have connections with any such people, you have an obligation to do your hishtadlut by making such a shidduch. The degree of exposure and influence is directly proportional to the financial resources. One of the major reasons that this light is not reaching its audience is because the "custodians of the light" are operating on shoestring budgets.

 

We need to make a more concerted effort to mingle with Am Yisrael. To leave the "comfort zone" of our institutes enveloped in light and hit the road, like Shmuel HaNavi who loaded up his donkey and traversed the length and breadth of Am Yisrael. Waiting for Am Yisrael to come to us is historically ineffective!

 

We need to make a more concerted effort to allow the light to radiate, to speak to people on their own level, a level they can understand. There is no point in holding a Kenes Mikdash, like the above, in Tel Aviv – it is light years ahead of their reality. Instead, we need to create events on multiple levels that attract all strata of Am Yisrael. Academic conferences of the type above are essential – for the academics, for the rest of Am Yisrael we need formats that are more accessible and user friendly.

 

We need to recruit disciples and ambassadors that can make the movement grow exponentially and virally, experts in all "media" platforms that can translate the "light" into an accessible format for the masses.  

 

We need to reach out to the leaders of the different strata of Am Yisrael and get them on board. In order to do so, we need to become consensus and steer totally clear of political alignment.

 

This the challenge that faces the עוֹסְקִים בַּמְּלָאכָה. But what about the simple Jew on the street, someone who is not an active part of or leader of this grassroots movement?

 

The Gemara (Taanit 29a) says that when Am Yisrael sinned with the meraglim, HKB"H said אַתֶּם בְּכִיתֶם בְּכִיָּה שֶׁל חִנָּם וַאֲנִי קוֹבֵעַ לָכֶם בְּכִיָּה לְדוֹרוֹת. What is בְּכִיָּה שֶׁל חִנָּם? It is the crying of despair, the crying of looking backwards instead of forwards. When someone cries in that way it becomes perpetuated for generations. 

If, however, someone not only looks backwards, but also forwards – that is a cry of hope, a cry that reaches up to the כִּסֵּא הַכָּבוֹד and causes HKB"H to have mercy on us and bring the Geulah! It is the essence of the difference between the response of R' Elazar ben Azaria/R' Yehoshua and R' Akiva when they all saw the fox running in the ruins of Har HaBayit.

 

Too many people are still living a reality of despair and not hope. Too much of our Yiddishkeit has become polarized on the crying of - looking backwards.

 

In our homes we leave a spot on the wall (1 amah X 1 amah, 50cm X 50cm) unplastered/unfinished as a זֵכֶר לַחֻרְבָּן. Anyone who does so is to be commended for fulfilling the halacha (שלחן ערוך סימן תקס סעיף א), but this is insufficient. We need to go לִפְנִים מִשּׁוּרַת הַדִּין and in addition to that symbol of "looking back", we also need to add a symbol of "looking forward". We all need to have at least one picture of the fully built Beit HaMikdash in a prominent place in our home for all to see. This perhaps is the ultimate מוּסַר הַשְׂכֵּל from the current war with our enemies. Soldiers fighting in Gaza have returned with a chilling message "There is not a single home in Gaza that does not have a picture of El-Aksa Mosque in the living room!" 

Our enemies shame us! (that is the purpose of galut Yishmael). How can it possibly be that they have more connection to Har HaBayit than we do? This is why they have been so successful in their propaganda against us, because we have failed in this regard! We have lost our conscious umbilical connection with Har HaBayit and the Beit HaMikdash. 

How is it possible to convince the world of our biblical connection to the holy place when we don't even make the effort to have a picture of it in our homes? It is possible to find and purchase hundreds of variations of prints of the Beit HaMikdash in every artistic style that will add to the décor in your living room and send a strong message to the world – and yourself – who we really are. 

This is something that is mind altering and immediately possible to implement.

 

In the daily tefilot, too much of the focus is on looking backwards. In the Korbanot we say things like –

 

שֶׁתְּהֵא אֲמִירָה זוּ חֲשׁוּבָה וּמְקֻבֶּלֶת וּמְרֻצָּה לְפָנֶיךָ, כְּאִלּוּ הִקְרַבְנוּ קָרְבַּן הַתָּמִיד בְּמוֹעֲדוֹ, וּבִמְקוֹמוֹ וּכְהִלְכָתוֹ

אַתָּה הוּא ה' אֱ-לֹקֵינוּ שֶׁהִקְטִירוּ אֲבוֹתֵינוּ לְפָנֶיךָ אֶת קְטֹרֶת הַסַּמִּים בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ הָיָה קַיָּם כַּאֲשֶׁר צִוִּיתָ אוֹתָם עַל יְדֵי משֶׁה נְבִיאֶךָ.

 

We should be saying –

שֶׁתְּהֵא אֲמִירָה זוּ חֲשׁוּבָה וּמְקֻבֶּלֶת וּמְרֻצָּה לְפָנֶיךָ, כְּאִלּוּ הִקְרַבְנוּ קָרְבַּן הַתָּמִיד בְּמוֹעֲדוֹ, וּבִמְקוֹמוֹ וּכְהִלְכָתוֹ. וְשֶׁיִּבָּנֶה בֵּית הַמִּקְדָּשׁ הַשְּׁלִישִׁי בִּמְהֵרָה בְּיָמֵינוּ וְשָׁם נַקְרִיב קָרְבָּן הַתָּמִיד בְּמוֹעֲדוֹ, וּבִמְקוֹמוֹ וּכְהִלְכָתוֹ.

אַתָּה הוּא ה' אֱ-לֹקֵינוּ שֶׁהִקְטִירוּ אֲבוֹתֵינוּ לְפָנֶיךָ אֶת קְטֹרֶת הַסַּמִּים בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ הָיָה קַיָּם וְשֶׁאָנוּ עֲתִידִים לְהַקְטִיר בְּבֵית הַמִּקְדָּשׁ הַשְּׁלִישִׁי בִּמְהֵרָה בְּיָמֵינוּ, כַּאֲשֶׁר צִוִּיתָ אוֹתָנוּ עַל יְדֵי משֶׁה נְבִיאֶךָ .

 

In the Shir Shel Yom we say –

הַיּוֹם יוֹם רִאשׁוֹן בַּשַּׁבָּת שֶׁבּוֹ הָיוּ הַלְוִיִּם אוֹמְרִים בְּבֵית הַמִּקְדָּשׁ.

 

We should be saying –

הַיּוֹם יוֹם רִאשׁוֹן בַּשַּׁבָּת שֶׁבּוֹ הָיוּ הַלְוִיִּם אוֹמְרִים וְשֶׁאָנוּ עֲתִידִים לוֹמַר בְּבֵית הַמִּקְדָּשׁ.

 

That transforms the tefilla into something actual that actively involves us and does not relegate it to some ancient, historical event thousands of years ago.

 

Before we enter the Beit Knesset, we should do netilat yadayim – twice on each hand, just like the Kohen did with the Kiyor in the Mikdash.

 

All the above are small, trivial things that are easy to do with very little effort, but their effect on our psyche is astronomical. They turn something "forgotten" into something alive and kicking!

 

Finally, each and every one of us should choose our own "pet subject" relating to the Beit HaMikdash.

 

The Beit HaMikdash is an entire world with literally thousands of different components and aspects. From baking bread to barbequing meat, from singing to playing the harp, 

from priestly garments to precious stones on the Eifod, from red heifers to sheep, 

from making wine to pressing oil, from mixing incense for the Ketoret to hewing wood for the Mizbeach, 

from handling blood to carving up the different cuts of sirloin, from purity to impurity, from skinning animals to shearing wool, 

from breeding pigeons and doves to weaving curtains, from judiciary matters to accounting, 

from writing sifrei Torah and scrolls to plastering and painting the walls of the Mizbeach, 

from rappelling into the Kodesh HaKodashim to make repairs to climbing the lamps to replace the wicks, 

from designing mechanical gizmos to submerge the Kiyor to keeping birds off the roof, etc. etc. 

There is sure to be some aspect of the Beit HaMikdash that catches your eye and your fancy. Once you have latched on to that specific subject, begin to study it further, even become an expert in it. It doesn't matter if someone else is already focusing on that same thing, the more the merrier.

 

We all need to make the Beit HaMikdash a feature in our lives. It begins with the smallest things and takes on a life of its own until it totally transforms our existence. That is called the Geulah. It starts with one person, then another and then another until it is all of Am Yisrael. And then what HaRav Burstein said will be true – we will not have to fast on Tisha BeAv.

 

 

Shabbat Shalom

Eliezer Meir Saidel

Machon Lechem Hapanim

www.machonlechemhapanim.org