05 July 2026
TAX AUTHORITY Threatens.......
Israel Tax Authority Demands That Yeshivos Submit Student Lists & ID Numbers.....
and what happens when they don't comply?
Or it takes so many months to gather all such info?
What about University students "studying" also?
Let's find out how many non-religious secular students are eligible for the IDF?
What about those "exempt lists"?
What about all the eligibles living overseas?
Is there such a "conscientious objector" in Israeli files?
source: https://www.theyeshivaworld.com/news/israel-news/2570747/israel-tax-authority-demands-that-yeshivos-submit-student-lists-id-numbers.html
IDF Commander in Exchange with Rav Dov Landau
May 29, 2025 BNEI BRAK. In a heated exchange between Rav Dov Landau shlita and an IDF commander, the main topic of discussion was why more bnei Torah aren't helping the war efforts. This took place Dec 2023, two months after the horrific Oct 7th attack and subsequent start of the war.
NEW YORK LIFE: This is NOT the FIRST over 100 degree Sweltering Summer Day in NY!!
This situation seems contrived and created for a "socialist agenda"!
Inside Israel's Most Controversial Communities
Super cool, great tour!
Does The Torah Require Us To Live In Eretz Yisrael?
In this HomeBound podcast, we sit down with Rabbi Peretz Teller, an expert on Yishuv Eretz Yisrael and the halachic foundations of settling the Land of Israel.
This is a deep, in-depth halachic conversation that explores the mitzvah of Yishuv Eretz Yisrael through serious iyun (analysis) in halacha. We examine classical and contemporary sources, practical implications, and the broader Torah perspective on living in and building Eretz Yisrael. ⚠️ Important Disclaimer: This conversation includes a significant amount of Hebrew and halachic terminology, often used without translation. We recognize that not every listener will be comfortable with this level of language or background, and we apologize to those who may find it difficult to follow. This episode is not necessarily for everyone. However, for those seeking a deep, Torah-based, halachic understanding of the mitzvah of Yishuv Eretz Yisrael, this conversation offers serious substance and insight. PLEASE LIKE, SUBSCRIBE AND SHARE! (It makes a big difference!)The TRUTH Revealed About the Menorah & The Vatican with Rabbi Yoel Gold
Rabbi Yoel Gold is one of the most beloved storytellers in the Jewish world. He grew up in a Hasidic home, though his family life was shaped by more than tradition—his parents divorced, and that personal journey has added depth and emotion to his words. His stories resonate across generations, weaving together faith, humor, vulnerability, and timeless wisdom.
This year, Rabbi Gold premieres his new Tisha B’av film, which centers on the mysterious fate of the Temple menorah. The film follows an unforgettable journey to uncover where the menorah might be hidden and why its discovery could change everything. Rabbi Gold shares fascinating findings in this episode.
Watch Rabbi Gold's Film here:
→ https://bit.ly/3TIVMya
🔥 "את התורה לא יעצרו!": סרט השיא המלא והמטלטל של עולם הישיבות ואסירי כלא 10
מסמך מטלטל ויוצא דופן החושף לראשונה את מאחורי הקלעים של עולם הישיבות, ואת סיפורם האישי והמצמרר של בחורי הישיבות - "אסירי עולם התורה" - שנעצרו והושלכו אל מאחורי הסורגים של כלא 10 הצבאי בשל סירובם לנטוש את לימוד התורה. הסרט משלב עדויות אישיות ומרגשות של הבחורים שמריהו גרינמן ויצחק חיים רביבו, המלוות באנימציה מרהיבה המתארת את רגעי המעצר הדרמטיים, השבתות המרוממות מאחורי הסורגים, והמאבק הבלתי פוסק לשמירה על הרוח היהודית בתוך כותלי הכלא. במרכז הסרט - זעקתם המרטיטה של מנהיגי הדור, מרן ראש הישיבה הגר"ד לנדו שליט"א ומרן ראש הישיבה הגרמ"ה הירש שליט"א, המגבים בנחישות ובעוצמה את עמלי התורה ומכריזים בקול רועש: "לא הוא בכלא - התורה עצמה נמצאת בכלא! לומדי התורה הם עטרת תפארת ישראל, הם היסודות והמחיצות של כלל ישראל!" סרט זה מוגש כעדות חיה של גבורה יהודית, ומיועד לתת כוח והעצמה לנשות האברכים, לאמהות החוששות ממעצר לומדי התורה, ולכל מי שקול התורה פועם בליבו.
A deeply moving and extraordinary documentary revealing for the first time the behind-the-scenes struggle of the Yeshiva world and the personal, chilling stories of yeshiva students - "Inmates of the Torah World" - who were arrested and thrown behind the bars of Military Prison 10 for refusing to abandon their Torah studies.
The film combines emotional personal testimonies from yeshiva students Shmaryahu Greenman and Yitzchak Chaim Revivo, accompanied by stunning animation illustrating the dramatic arrests, the spiritually uplifting Shabbats behind bars, and the continuous struggle to maintain the Jewish spirit within the prison walls.
At the core of the film is the piercing outcry of the leaders of the generation, Maran Rosh Yeshiva HaGaon Rabbi Dov Lando and Maran Rosh Yeshiva HaGaon Rabbi Moshe Hillel Hirsch, who resolutely back the Torah scholars, declaring: "He is not in prison - the Torah itself is in prison! Torah scholars are the crown of Israel, they are the foundations and walls of Kelal Yisrael!".
This film serves as a living testimony of Jewish heroism, dedicated to empowering the wives of kollel students, mothers anxious about the arrests of Torah scholars, and anyone whose heart beats with the eternal voice of the Torah.
📢 אנחנו בשליחות להפיץ את אורם של גדולי הדור לכל יהודי בעולם! 🌍
בקרוב נעלה תיעוד היסטורי גנוז ומצמרר שמעולם לא פורסם!
לחצו כאן עכשיו, הירשמו לערוץ והיו שותפים לקידוש השם העצום הזה כדי לא לפספס: 🔔
/ @gedoleihador
מה הרגע שהכי ריגש אתכם בתיעוד הזה? כתבו לנו בתגובות! 👇"
יש לכם תיעוד או הצעה לסרטון? שלחו למייל
gdoleyhador@gmail.com
/ @gedoleihador
מה הרגע שהכי ריגש אתכם בתיעוד הזה? כתבו לנו בתגובות! 👇"
יש לכם תיעוד או הצעה לסרטון? שלחו למייל
gdoleyhador@gmail.com🔥אין מה לדאוג: מה שוחחו המנהיג מרן הרב אדלשטיין ומרן חכם שלום כהן על גזירת הגיוס?
לפני כשמונה שנים מרן ראש הישיבה חכם שלום כהן זצוק"ל, נשיא מועצת חכמי התורה, הגיע לבני ברק כדי לנחם את מנהיג היהדות החרדית מרן ראש הישיבה הגאון רבי גרשון אדלשטיין זצוק"ל, שישב שבעה על פטירת בנו רבי יוסף שמעון זצ"ל. בתוך שיחתם עמדו על סכנת גזירת הגיוס שהחל לרחף אז. ובס"ד הצליחו לדחות את הגזירה בזמנו, להלן התמלול: מרן חכם שלום כהן: "אנחנו לא יודעים איך להתנחם, אבל אם באמת הבן שמר תורה ומצוות והכל, סימן שהוא גמר את תפקידו. שואל החתם סופר, אם ככה, כל זקני הדור שאנחנו רואים אותם, לא גמרו את תפקידם? עכשיו אני מדבר את זה עם כבודו, אבל הדור צריך להם, בשביל הדור הם מאריכים ימים! "אני מברך את הרב, יש לנו בעיה קשה עם הגיוס של בני הישיבות, מאיימים עלינו שהם לא יתנו תקציבים, מה, אנחנו חיים בשביל תקציבים מהגויים האלה? צריך לעמוד על המשמר שהתלמידים ילמדו בחשק וילמדו תורה ויעלו רק בתורה, אנחנו לא נשלח אפילו אחד לצבא, כמה פעמים אני אמרתי, למה הקב"ה על כל דבר שמצווה הוא אומר 'כל יוצא צבא', כי אנחנו הצבא של הקב"ה, למה הוא קורא לנו יוצאי צבא, זה לא פלא, פלא פלאות. רבינו גרשון: "צריך זכויות, הכול תלוי בזכויות". חכם שלום: "אפילו הקב"ה נקרא השם צבקות". רבינו גרשון: "אין מה לדאוג". חכם שלום: "אנחנו לא חיים לפי התקציבים שלהם, הרמב"ם בסוף שמיטה ויובל אומר, ללוי לא ניתן חלק ונחלה היות והוא הצבא, ולא רק שבט לוי לבד אלא כל אחד, זה אותו הרמב"ם שאמר לבן שלו… הכסף משנה אומר שזה לפי גדלותו של הרמב"ם, הוא היה דוקטור הרמב"ם, היה רופא. השם יהיה בעזרנו שנזכה רק להגדיל תורה ולהאדירה". רבינו גרשון: ב"עזרת השם, כן יהי רצון, תודה רבה". חכם שלום: "מסכן מי שחושב על הכיסא שלו, פעם אמרתי שיש כאלה שאומרים 'השמים כיסאי', זה השמים מספר שמונה, יש שבעה רקיעים וזה השמיני… השם יזכנו שנזכה לעובדו רק לכבודו יתברך, שלא נעשה שום דבר אחר, הרבה תלמידים אצלנו יש הרבה הורים שרוצים שהבנים שלהם ילכו לצבא, אבל אני מדבר עם התלמידים והם נשמעים לי יותר מבנים, שום אחד לא שמע לאבא שלו, וכשהוא מתחתן אבא שלו אומר לי תודה רבה, תודה רבה, תודה רבה, הם לא יודעים מה זה בן ישיבה, בן תורה, הם לא יודעים מה זה, השם יזכנו שלא יכפו עלינו שום כפייה". הבן הגאון הגדול רבי ישראל אדלשטיין שליט"א מר"י בימ"ד עליון: "אבא אומר שהכול זה ניסים, אנחנו חיים בניסים כל הזמן". חכם שלום: "אפשר להוסיף על מה שאומר הרמב"ם לא שבט לוי לבד אלא כל אחד שירצה, כך הקב"ה כשנתן לנו את התורה אמר לנו, ואתם תהיו לי ממלכת כהנים וגוי קדוש, כולכם תהיו כהנים, התורה היא לא שלי, זה של חכמי התורה כתוב, השם יעזור, השם יהיה בעזרנו. אריכות ימים, בריאות". רבינו גרשון: "כן יהי רצון, וכן למר, תודה רבה".
Every Date Variety Explained
Just thinking: the name of the Barhi Date that we see before the season of Rosh Hashana resembles “Bracha of Hashem”.
AMERICA 250 - The Chida on the American Revolution
The Mighty and Awesome Act of HKB”H
B”H a great message!
Boker Tov Meod Meod!
Here in Yerushalayim, watching THIS morning come into focus, it came to mind that while the world is 🔥 🥵 and lives are in danger, we here in Eretz Yisrael seem to be experiencing a morning that resembles the coming of autumn. The evenings lately have been very moist and deliciously fragrant.
Slowly the Sun perks thru the early haze.
The blessings of Hashem.
04 July 2026
"דאגנו לכם מאוד!" | ראשי קהילת ונצואלה במעונו של מנהיג הדור הגרמ"ה הירש לאחר האסון הקשה
רעידת האדמה הקשה וההרסנית שהכתה בונצואלה.
ראשי הקהילה היהודית בונצואלה עלו לקודש פנימה לקבל את ברכתו והדרכתו של ראש הישיבה. בשיחה כואבת ומעוררת השראה, הביע מרן הגרמ"ה הירש את הדאגה העצומה של בני ארץ ישראל לשלומם של יהודי ונצואלה: "שמענו את כל מה שקרה שמה, דאגנו מאוד ודואגים מאוד על הכאב שלכם".
בהמשך השיחה מתווה ראש הישיבה את הדרך הרוחנית להתמודדות עם האסון, ומסביר כי אירועים כאלו הם מסר ישיר מן השמיים הקורא לכל אחד מאיתנו להתחזק בתורה, בתפילה, בשמירת שבת ובתיקון המעשים. בסיום המעגלי המרגש, מברך מנהיג הדור את הקהילה בברכת הצלחה וסייעתא דשמיא ומבקש מראש הקהילה: "תן לי ברכה בחזרה, המברך יתברך מפי עליון".
צפו בתיעוד המלא והמחזק.
---
An inspiring and historic footage from the home of the leader of the generation, Maran Rosh HaYeshiva Hagaon Rav Moshe Hillel Hirsch Shlit"a, in the wake of the severe and destructive earthquakes in Venezuela.
Leaders of the Venezuelan Jewish community visited the Rosh Yeshiva to receive his blessing and guidance. During this moving conversation, Rav Moshe Hillel Hirsch expressed the deep concern felt in Israel for the well-being of Venezuelan Jewry: "We heard everything that happened there; we were very worried and remain deeply concerned about your pain."
The Rosh Yeshiva then outlines the spiritual path to coping with the disaster, explaining that such events are a direct message from Heaven calling upon each of us to strengthen our Torah learning, prayer, Shabbat observance, and self-improvement. To conclude this remarkable meeting, the Rosh Yeshiva blesses the community with success and divine assistance, and humbly asks the community leader: "Give me a blessing in return, for he who blesses shall be blessed by the Most High."
📢 אנחנו בשליחות להפיץ את אורם של גדולי הדור לכל יהודי בעולם! 🌍
בקרוב נעלה תיעוד היסטורי גנוז ומצמרר שמעולם לא פורסם!
לחצו כאן עכשיו, הירשמו לערוץ והיו שותפים לקידוש השם העצום הזה כדי לא לפספס: 🔔
/ @gedoleihador
/ @gedoleihador
MIR YESHIVA
JERUSALEM (VINnews) — In light of the worrying wave of arrests of yeshiva students, and after a yeshiva student who was detained by the military authorities was ultimately released last week, a dramatic and strongly worded letter from the Mir Rosh Yeshiva, Rabbi Eliezer Yehuda Finkel, addressed to the thousands of students of the yeshiva, was published on Thursday.
The Rosh Yeshiva opens his letter with an emotional address to the students:”To the yeshiva students, mighty in strength, who toil in Torah, may you live long.”
He continues by describing the difficult circumstances: “In light of the terrible situation prevailing in the Holy Land, as our precious Torah students are subject to severe persecution and face the danger of immediate arrest, we wish to announce publicly that the yeshiva will endeavor to assist each and every individual through every means at our disposal.”
The letter reveals that a special committee has been established within the yeshiva, consisting of rabbis, educators, and professionals, to provide assistance, guidance, and individualized support to every student and avrech regarding matters involving the military authorities. The Rosh Yeshiva emphasizes that all assistance must be provided exclusively through this committee.
He goes on to issue a sharp warning against independent activists who attempt to intervene and, in his view, place students at risk:”Since there are those acting on their own initiative, or through various activists, seeking different ways to obtain an exemption from military service, thereby placing themselves in the lion’s den and exposing themselves to the danger of conscription or immediate arrest, I therefore wish to make the following announcement and warning.”
The emergency instructions and explicit warnings contained in the letter are as follows:
A. Under no circumstances should anyone report to a military recruitment office without prior approval from the committee, including those who personally believe they qualify for an exemption.
B. Under no circumstances should anyone cross any border crossing without first obtaining explicit approval from the special committee.
The Rosh Yeshiva makes clear that adherence to these instructions is mandatory: “Any student who acts contrary to the yeshiva’s directives removes himself from the community and may bear personal responsibility for the consequences of his actions.”
The letter also provides practical guidance in the event of an arrest:”If, G-d forbid, an arrest occurs, the committee’s representative should be contacted immediately using the telephone number that will be published, and the yeshiva will, G-d willing, use all of its strength and available means to assist, in consultation with attorneys and other professionals.”
The Rosh Yeshiva also instructs students on how to conduct themselves when dealing with law enforcement authorities: “You should exercise your right to remain silent and provide no information other than your name and identification number. To every question you should answer: ‘My lawyer will respond on my behalf.'”
The letter concludes with a spiritual appeal, urging the students to strengthen themselves through prayer and Torah study: “The yeshiva students are called upon to increase their prayers and heartfelt cries for the redemption of Israel and the exaltation of the Torah, with peace of mind. They should strengthen themselves by accepting the yoke of Torah study continuously, for whoever accepts upon himself the yoke of Torah is relieved of the yoke of government and the burdens of worldly affairs.”
03 July 2026
There Will Never Be Another "Moshe"
“Let HaShem, G-d of the spirits of all flesh, appoint a man over the community" (Numbers 27:16) Tammuz 18, 5786/July 3, 2026 Moshe rabbenu (Moses our teacher) has reached the grand old age of 120. He has come across all types of people throughout his lifetime. We recall that his first months in the world were spent being hidden away from outsiders. He then spent his youth living inside the protective bubble of Pharaoh's palace. The first time in his life that he ventured out to meet the real world he was aghast by its cruelty. His immediate, visceral response was to slay the Egyptian taskmaster. Was this the right way to deal with a wrongdoer? Perhaps he could have intervened less violently. Perhaps it was a teachable moment that Moshe missed. In any case he would never do it again. In fact, his next significant act after fleeing Egypt was to come to the aid of Yitro's seven daughters, without resorting to violence. Moshe was learning how to deal with others, be they sympathetic characters or be they antagonistic. Being able to justly and compassionately tend to those who are dependent upon him and to be unyielding to those who sought to undermine him was the trait that enabled Moshe to successfully, (although not perfectly) lead an entire people from slavery to liberty, from a ragtag band of unorganized and sorely dependent people to a unified nation of judges and warriors, and from a nation in exile to a nation about to enter into its G-d given inheritance. Moshe was at times exasperated by the demands of his people and he was not shy to share his feelings of anger and despondency with G-d. But when the people's complaints were justified, Moshe (with G-d's help), delivered. There were people with demands and propositions that he welcomed, such as the men who, despite being impure, wanted to take part in the Passover offering, and the five daughters of Tzelophchad, who desired their father's land inheritance in Israel. There were those whose gift of prophecy seemed to encroach upon Moshe's domain, (Eldad and Medad), whom Moshe welcomed to share the burden. And there were those, (Korach and his mob), whose direct challenge to Moshe's leadership, (and G-d's sovereignty), Moshe aggressively rejected. These were not easy challenges for Moshe to meet. Other times he was guided by G-d whose instruction contradicted Moshe's initial response. Moshe was not like his brother Aharon who was known for his peacemaking and gracious ways with others. As a leader Moshe could not afford the luxury of trying to please everyone. He had to learn when to be stern and when to be forthcoming. Moshe also had to learn the hardest lesson of all, that he was not indispensable. His time would pass. So when G-d told Moshe in this week's parasha, Pinchas, “Go up to Mount Avarim and look at the land that I have given to the children of Israel. And when you have seen it, you too will be gathered to your people, just as Aharon your brother was gathered," (Numbers 27:12-13) Moshe did not hesitate. He did not stall or procrastinate. He didn't ask for a single "one more day." He immediately asked of “HaShem, G-d of the spirits of all flesh, [to] appoint a man over the community." Why did Moshe invoke this unique description of G-d's sovereignty over man? Note that "spirits," (ruchot, in Hebrew), is plural. Moshe, through forty years of experience, has learned first hand that a nation, a community made up of all types of people, and a good leader needs to address each and every one of those types. Certainly not everyone can be accommodated and some people need to be condemned. But they all need to be recognized and they all need to be addressed. Good leadership means doing what is right for the people, even if the people don't always see eye to eye with their leader. Good leaders are not crowd pleasers and certainly not demagogues telling the people what they want to hear. There were times when Israel was extremely upset with Moshe. And there were times when Moshe was extremely upset with Israel. And there were even times when G-d was extremely upset with Moshe. Being a good leader doesn't mean being perfect. Being a good leader means getting your G-d assigned task done without leaving anyone behind. When HaShem saw Moshe, all those many years ago, run after a single lost sheep while attending Yitro's flock, He knew that Moshe was the man He was looking for. So it comes as little surprise that HaShem's immediate response to Moshe's request was “Single out Yehoshua son of Nun, a man of spirit, and lay your hand upon him." (ibid 27:18) Yehoshua was, of course, Moshe's own student, who had stood by Moshe's side through thick and thin, who led the war against Amalek, who stood against his fellow spies when they spoke ill of the land of Israel, and who was promised by G-d entry into the land. There will never be another Moshe. He was unique among all the prophets of Israel and the deliverer of G-d's commandments to his people. But would-be leaders, if they desire to be truly good leaders, have much to learn from Moshe, not the least of which was Moshe's understanding that a good leader must lead all the people, and not just a portion of the people. Free nations are not easy nations to lead. They are boisterous, not shy to complain and not easy to please. The ability to not only hear the people, but to make them feel heard, while all the while hearing G-d's voice as He leads you, is rare, indeed, and not something that wanna-be leaders necessarily want to ascribe to. But it is something that we the people - all of the people - must demand. |
Eliezer Meir Saidel: Anomalies – Pinchas
Anomalies – Pinchas
לָכֵן אֱמֹר הִנְנִי נֹתֵן לוֹ אֶת בְּרִיתִי שָׁלוֹם. (במדבר כה, יב)
After Pinchas zealously executed Zimri and Kozbi, the plague that was wiping out Am Yisrael ceased. Despite this, Chazal (ספרי קלא; מדרש תנחומא פינחס א; סנהדרין פ"ב ע"ב; סוטה מ"ג ע"א) tell us that the tribes were attacking and mocking Pinchas "How could he, בֶּן פּוּטִי זֶה (the grandson of Yitro who served idols) dare kill a Nasi of one of the tribes (Shimon)?"
Therefore HKB"H Himself comes to defend Pinchas and (re)awards him the covenant of כְּהֻנָּה, although Pinchas was not "legally" entitled to be a Kohen.
Although Pinchas was the son of Elazar, son of Aharon, the בְּרִית כְּהֻנָּה only applied to Aharon and his sons and their descendants born after HKB"H gave the כְּהֻנָּה to Aharon. Since Pinchas was born before this covenant was given, he was technically not part of it (זבחים, קא, ע"ב).
Other Mefarshim (Chizkuni, Abravanel, etc.) say that Pinchas was a Kohen before this episode, but by killing someone, that revoked his right to the כְּהֻנָּה. Here HKB"H re-awarded him the right of כְּהֻנָּה.
The word שָׁלוֹם in the passuk above contains what the Rambam (הל' תפילין ומזוזה וספר תורה ז, ח) calls one of the אוֹתִיּוֹת הַמְּשׁוּנּוֹת, the "strange" letters. The letter "Vav" in the word שָׁלוֹם is "broken" in the middle of the letter. This type of "broken" vav is called by Chazal a וָיו קְטִיעָה.
The reason it is an anomaly is because normally if a letter in the Torah is broken, it is posel the sefer Torah. Here it is the opposite.
There is an enormous halachic discussion regarding this "anomalous" letter "vav", how it is written exactly, if it is in fact "broken" or simply written smaller (like a letter yud), and if it is broken - where exactly the break in the letter is, whether a sefer Torah is kosher if it is not broken, etc.. This is beyond the scope of this shiur as it mainly affects sofrim. If anyone is interested in reading more about this, you may check out this link.
In this shiur, I would like instead to explore the symbolic aspect of the וָיו קְטִיעָה.
The Gemara in Kiddushin says –
בַּעַל מוּם דַּעֲבוֹדָתוֹ פְּסוּלָה מְנָלַן אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל דְּאָמַר קְרָא לָכֵן אֱמֹר הִנְנִי נֹתֵן לוֹ אֶת בְּרִיתִי שָׁלוֹם כְּשֶׁהוּא שָׁלֵם וְלֹא כְּשֶׁהוּא חָסֵר וְהָא שָׁלוֹם כְּתִיב אָמַר רַב נַחְמָן וָיו דְּשָׁלוֹם קְטִיעָה הִיא (קידושין סו, ע"ב)
The Gemara learns a halacha from this passuk, that the avodah of a Kohen who is a בַּעַל מוּם is pasul, because it requires that the Kohen be שָׁלֵם and not handicapped. The Gemara retorts "But the passuk doesn't say שָׁלֵם, it says שָׁלוֹם?" Rav Nachman answers "Yes, but the letter vav in the word שָׁלוֹם is broken".
On the surface it appears that the Torah's attitude to a בַּעַל מוּם is that of an "incomplete" person. The Pesikta (פסיקתא דרב כהנא פיסקא יב, ג) tells us that before HKB"H gave the Torah to Am Yisrael, He first wanted to cure us of all our מוּמִים that we had incurred while slaves in Egypt. HKB"H therefore gave us the Mann and water from the Well of Miriam which reconstituted us and restored us to full health and completeness.
The Midrash (ויקרא רבה יח ד) quotes in the name of R' Shimon bar Yochai that at Har Sinai, when Am Yisrael received the Torah, there were none who were mute, deaf, blind or mentally retarded in any way, as it says כֻּלָּךְ יָפָה רַעְיָתִי וּמוּם אֵין בָּךְ (שיר השירים ד, ז). However, after Am Yisrael sinned with the egel, the concept of a מוּם was reintroduced to reality.
How then does the Torah relate to someone who is a בַּעַל מוּם, someone with some form of handicap?
We see from the Gemara in Kiddushin above, that only Kohanim who are not בַּעַל מוּם may perform avodah in the Beit HaMikdash. The Rambam (הל' ביאת מקדש פרק ו-ח) lists no less than 90 מוּמִים that are posel a Kohen from doing avodah. In fact, the only place that a בַּעַל מוּם is fundamentally forbidden from performing certain mitzvot is in the Mikdash.
Today when there is no Beit HaMikdash there are numerous "derivative" halachot regarding the limitations of handicapped people from performing certain mitzvot, for example (שולחן ערוך אורח חיים סימן קכח, ס"ק ל-לב) a Kohen who has certain handicaps that are visible is not allowed to duchen. This only applies when the Kohen does not cover their face and hands with a tallit. If the Kohen covers his hands and face with the tallit while duchening, it does not matter if he has a visible blemish – which is why it has become the accepted custom in most communities for the Kohen to cover with a tallit.
Most poskim say that you may not call a blind man up for an aliyah to the Torah (שולחן ערוך אורח חיים סימן קלט, ס"ק ג) although some poskim (ר' חיים פלאג'י, ספר חיים, סימן יא) say that it is allowed. In these "derivative" instances it is not because of a fundamental isur, like in the Beit HaMikdash, but rather for practical considerations that preclude the person from performing the specific mitzva and for reasons of not causing that person embarrassment in public.
Following the sin with the egel and the reintroduction of מוּמִים in Am Yisrael, a major section of sefer Vayikra deals with how to deal with the reality of a מוּם, on the skin, on the clothes, on the walls of a house, etc. HKB"H gives us the remedy for certain מוּמִים, how to do tikkun for them.
What about other physical types of מוּמִים, like those in the list of the Rambam above? Someone who is blind, deaf etc. The Torah does not give any remedy for them, they are nifsal to work as Kohanim in the Mikdash and there is no remedy for that.
That is on the one hand. On the other hand, the Gemara (מנחות צט, ע"א) tells us that HKB"H commanded Moshe to place both the second set of complete luchot together with the broken first set of luchot in the Aron. If HKB"H will only accept absolute perfection in the Mikdash, then how is it possible to place the "blemished" set of luchot in the same Aron as the intact set?
Which brings us to the larger question "How does HKB"H view people who are בַּעֲלֵי מוּמִים?" There seems to be a glaring paradox. On the one hand HKB"H will not tolerate a Kohen who is a בַּעַל מוּם doing avodah in the Mikdash, but in the holiest place in the Mikdash, inside the Aron HaBrit itself, we have a mixture of perfection and imperfection.
I believe the answer to this question lies in the difference between the words שָׁלֵם and שָׁלוֹם.
The Torah says וַיָּבֹא יַעֲקֹב שָׁלֵם עִיר שְׁכֶם וכו' (בראשית לג, יח), on which Rashi says שָׁלֵם בְּגוּפוֹ שֶׁנִּתְרַפֵּא מִצִּלְעָתוֹ, שָׁלֵם בְּמָמוֹנוֹ שֶׁלֹּא חָסַר כְּלוּם מִכָּל אוֹתוֹ דּוֹרוֹן. That Yaakov arrived in Shchem in a state of perfection, physical perfection – HKB"H cured his limp incurred from the battle with the angel, and financial perfection – despite giving a large portion (or all) of his wealth as appeasement gifts to Eisav, Yaakov's wealth was not diminished in any way. The word שָׁלֵם means perfection.
Although very similar syntactically, the word שָׁלוֹם has a different meaning to שָׁלֵם. What distinguishes one from the other is the addition of a letter vav. The letter vav is characteristically a unifying letter, ו' הַחִבּוּר.
The letter vav has the power to take two disparate entities and bring them together, יוֹצֵר אוֹר וּבוֹרֵא חשֶׁךְ עֹשֶׂה שָׁלוֹם וּבוֹרֵא אֶת הַכֹּל. Taking two seemingly opposing poles that theoretically cannot coexist with each other and enable them to coexist - like light and dark.
Here is an amazing gematria that illustrates this. If we say that the vav in שָׁלוֹם is a ו' הַחִבּוּר, that means that the vav in שָׁלוֹם connects between שָׁלand ם, i.e שָׁל-וֹ-ם. The gematria of של(330) is the same gematria as בָּחֹשֶׁךְ. The gematria of םis 600 (the sofit letters have different gematriot to the regular letters, =ך500, =ם600, =ן700, etc.), the same gematria as וְעַד אוֹר הַבֹּקֶר. That gematria made me dance with joy, I hope it made you do too.
An example from the real world is oil and water. Try as you might, it does not matter how long you stir a cup half filled with water and the other half with oil. The two will never mix and unite as one, they will always diverge to their opposite poles (water down below, oil on top). What would happen, however, if you have some compound that could bond water to oil so that they wouldn't run from each other and separate? There is such a compound, it is called an emulsifier. Adding an emulsifier (like lecithin, for example) to such a glass of oil and water, will allow the oil molecules to bond with the water molecules and form a homogenous mixture. The word שָׁלוֹם is a "spiritual emulsifier".
Another way to explain the difference between the two words is that שָׁלֵם is the "result" while שָׁלוֹם is the "process". To achieve perfection (result) requires (the process of) bringing together opposing entities.
HKB"H, with His infinite power, has no problem making שָׁלוֹם between opposites. Case in point, the plague of hail in Egypt – fire within ice. We, on the other hand have a much more difficult time bonding and making שָׁלוֹם, with HKB"H and with one another.
In the Beit HaMikdash there are two distinct "realms" (for want of a better word). The realm of "covenant" (Aron HaBrit) and the realm of "avodah" (Kohanim/Levi'im/Korbanot).
HKB"H's covenant with us is that of a husband to a wife, כֻּלָּךְ יָפָה רַעְיָתִי וּמוּם אֵין בָּךְ. How do you form a union between the perfection that is HKB"H and the imperfection that is Am Yisrael? For HKB"H that is easy, HKB"H can make שָׁלוֹם between fire and ice, אוֹר and חשֶׁךְ. For HKB"H to bring people who are at the 49th level of טֻמְאָה to a state of perfection וּמוּם אֵין בָּךְ at Har Sinai is not difficult, He just performs miracles – Mann from Heaven, water from the Well of Miriam. The "wedding" at Har Sinai was between perfection and perfection.
How did that work out? The honeymoon lasted 40 days and then the whole thing fell apart. The reason it fell apart is because the "bride" was not required to make any effort, just to show up and be willing. The consequence of that were the שִׁבְרֵי לוּחוֹת. When a marriage is one sided, it won't last long. Only when the effort is mutual will it endure. In the first iteration, HKB"H gave Moshe the לוּחוֹת ready made and they ended up being shattered. In the second iteration, HKB"H told Moshe פְּסׇל לְךָ שְׁנֵי לֻחֹת אֲבָנִים (שמות לד, א), you make the effort this time, you carve the second set of לוּחוֹת. Instead of 40 days, the second לוּחוֹת have lasted 3338 years (and counting)!
If you closely examine the Torah, you will see that the Torah is not perfection. If the Torah was perfection, then the angels would have been justified in their claim against HKB"H "Why give the Torah to man, leave it up here in Heaven with the angels!" (תהילים ח, ב). In truth, the Torah is a mixture of perfection and imperfection. One the one hand the Torah sets the standard for perfection, what we need to strive to.
On the other hand, the Torah is all about fallibility. Anyone who has studied halacha will know that halacha is the "art of fallibility". Yes, we have the "gold" standard that we should strive for, but what do we do if we "mess up"? 90% or more of halacha deals with what to do when we mess up. The Aron HaBrit contains both the לוּחוֹת and the שִׁבְרֵי לוּחוֹת, perfection and imperfection.
Unless HKB"H performs miracles, we humans are incapable of achieving perfection on our own. Even the most elevated individual in Am Yisrael, the Kohen Gadol is fallible and imperfect. One of the 10 miracles listed that occurred during the period of the Beit HaMikdash (אבות ה, ה) was וְלֹא אֵרַע קֶרִי לְכֹהֵן גָּדוֹל בְּיוֹם הַכִּפּוּרִים. The only reason that Yom Kippur happened each year is because HKB"H made a miracle. If it was solely up to us, we could never achieve perfection, we are all fallible and imperfect, from the greatest among us to the lowest.
HKB"H never demands perfection from us. He only demands maximum effort.
Kayin had the original idea to bring the first korban, it was his brainchild. Kayin was a farmer, he could have offered his best produce – Cabernet Sauvignon grapes, Jaffa oranges … instead he brought an offering from the stuff that he was never going to use – flax. What do you do with flax? You make clothes out of it (linen). Clothes were not Kayin's domain, they were מְטַלְטְלִין, which was Hevel's domain. Kayin's korban didn't "hurt", it was effortless, it was not something that he valued for himself, it was something that he was going to get rid of anyway. Instead of offering something that was precious and valuable to him and difficult to part with, like Jaffa oranges, which he was going to eat, he made no real effort. HKB"H said to him "You get an A+ for initiative, but an F- for effort!" That is not what avodah is about, it is not about bright ideas - it is about slog.
When HKB"H sees us making the maximum effort, He is מַשְׁלִים with a miracle and then, and only then can we achieve perfection.
HKB"H asks only this of us – to try our hardest to achieve perfection. To be the "process", to try to make שָׁלוֹם between the imperfection that we are and the perfection that we can be, with HKB"H's help. Using the Torah as the model and the mechanism.
There is not a single one of us who does not have a מוּם of some kind, we are all blemished. We all have our unique challenge to raise ourselves up beyond our blemishes and starting stats and strive for perfection with all of our might, in the realization that we can never achieve it without HKB"H's help. To make שָׁלוֹם on an individual level between our inherent imperfections and our aspirations.
This is as relevant on a national level as well as on an individual level. As a nation we have to make the best "national effort" to take the "choicest of our produce" as an offering to HKB"H, to choose the "least blemished" of us to stand at the forefront between us and HKB"H in the Beit HaMikdash. None of us is totally perfect, but by fronting someone with a "known blemish" is indicative of lack of effort. It is like Kayin and the flax instead of the Jaffa oranges. This is why HKB"H is intolerant of Kohanim that have one of the 90 מוּמִים fronting for Am Yisrael in the Mikdash, because it is indicative of F- for effort. This is why we cannot offer a korban that has a מוּם, for the same reason.
The only representatives of Am Yisrael at the forefront between us and HKB"H are the Kohanim, who are אוֹהֵב שָׁלוֹם וְרוֹדֵף שָׁלוֹם, they are the pinnacle of the "process" and are the national "emulsifier" that bridges the gap between the imperfection that is Am Yisrael and the perfection that is HKB"H.
Where does that leave people with "handicaps", people who are blind, deaf, autistic, etc.? Does the fact that they are not fit for avodah in the Beit HaMikdash mean they are lesser individuals?
On the contrary. HKB"H gives the greatest challenges only to the neshamot He knows are capable of handling them. Without generalizing (there are exceptions on both sides), from personal experience individuals we regard as "handicapped" are usually much more elevated spiritually than those we regard as normal, even gifted. In fact, more often than not it is the "gifted" people, for whom everything comes easily, that are the more pompous and conceited.
Well known are the stories told of HaRav Eliezer Shach zt"l one of the Gedolei HaDor of our generation, who used to stand up when a special needs person (autistic, Downs syndrome etc.) would enter the Beit Knesset. When asked why he did so, he replied that they have extremely elevated neshamot.
HKB"H wants the least blemished of us to front for Am Yisrael in the Beit HaMikdash, but the real tough jobs of tikkun, He gives to the "handicapped" amongst us. It is they, the tzaddikim nistarim, who are achieving the greatest tikkun for Am Yisrael. I don't think it is a coincidence that in recent generations the number of autistic children is rising drastically, because as we approach the Geulah, it will be they who achieve the final tikkun for the rest of Am Yisrael.
It is all about our avodah, our effort, the "process", making שָׁלוֹם between our imperfections and the perfection that we strive to achieve. It is a very powerful thing but it is also a very fragile thing. It is typified by a וָיו קְטִיעָה, an imperfect letter vav in the word שָׁלוֹם and it is the gift davka given to Pinchas.
The reason is because Chazal tell us that Pinchas is Eliyahu HaNavi. Eliyahu is not the Mashiach. What is Eliyahu HaNavi's role? We read it each time we recite Birkat HaMazon הָרַחֲמָן הוּא יִשְׁלַח לָנוּ אֶת־אֵלִיָּהוּ הַנָּבִיא זָכוּר לַטּוֹב, וִיבַשֶּׂר לָנוּ בְּשׂוֹרוֹת טוֹבוֹת יְשׁוּעוֹת וְנֶחָמוֹת. Eliyahu's role is to precede the Mashiach, to announce his impending arrival. As we read in sefer Malachi הִנֵּה אָנֹכִי שֹׁלֵחַ לָכֶם אֵת אֵלִיָּה הַנָּבִיא לִפְנֵי בּוֹא יוֹם ה' הַגָּדוֹל וְהַנּוֹרָא. וְהֵשִׁיב לֵב אָבוֹת עַל בָּנִים וְלֵב בָּנִים עַל אֲבוֹתָם פֶּן אָבוֹא וְהִכֵּיתִי אֶת הָאָרֶץ חֵרֶם (מלאכי ג, כג-כד).
It will be Pinchas/Eliyahu HaNavi's role to make שָׁלוֹם in Am Yisrael and cause us to do teshuva, so the maximum number of us will merit surviving into the era of Mashiach.
HKB"H is done doing miracles for nothing, like He did the first time at Matan Torah. He has changed His modus operandi of doing miracles only to complement our maximum effort. The miracle of sending Eliyahu HaNavi will only happen after we, Am Yisrael make our maximum effort to achieve שָׁלוֹם. Then HKB"H will be מַשְׁלִים and send the Mashiach.
We all know what a fragile thing שָׁלוֹם is and how easily it can slip through our fingers if we don't do our maximum hishtadlut, each in our own מְצִיאוֹת, each with our own מוּמִים and limitations. None of us alone can make שָׁלוֹם in Am Yisrael, it can only be done all together.
Shabbat Shalom
Eliezer Meir Saidel
Machon Lechem Hapanim
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