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Monday, July 9, 2018

Pinchas. Moshe Rabbeinu's request that his sons succeed him. Two Dinim in Malchus.

Bamidbar 27:16-18.

וידבר משה אל ה' לאמר
יפקד ה' אלהי הרוחת לכל בשר איש על העדה
אשר יצא לפניהם ואשר יבא לפניהם ואשר יוציאם ואשר יביאם ולא תהיה עדת ה' כצאן אשר אין להם רעה
ויאמר ה' אל משה קח לך את יהושע בן נון איש אשר רוח בו וסמכת את ידך עליו

Rashi
"יפקד ה'" - כיון ששמע משה שא"ל המקום תן נחלת צלפחד לבנותיו (במ"ר) אמר הגיע שעה שאתבע צרכי שיירשו בני את גדולתי א"ל הקב"ה לא כך עלתה במחשבה לפני כדאי הוא יהושוע ליטול שכר שמושו שלא מש מתוך האהל וזהו שאמר שלמה (משלי כז) נוצר תאנה יאכל פריה

When Moshe Rabbeinu was told that the daughters of Tzelaphchad were fully entitled to inherit their father's rights because he had no sons, he asked that his own sons inherit his title and authority as the king of Klal Yisrael. (Moshe had the legal status of king - Zevachim 102.) Hashem declined to grant this request and said that Yehoshua will succeed him as king.  The Medrash Rashi quotes is famously hard to understand. It appears completely out of character for Moshe to make this request. Here are some of the many obvious difficulties, each asked by innumerable mefarshim. Each question has answers. I find none of them convincing, and I don't like ten different answers if one answer will be enough for all the questions at once.

1. When Moshe was told that he would lead the Jews, he argued and pleaded that Hashem not make him take the responsibility, that Hashem give the position to someone else, as long as he did not have to do it. Why would he want his sons to be given that responsibility?

2.  How could Moshe have thought that his sons were worthy to succeed him? They experienced nothing of the shibud Mitzrayim or Yetzias Mitrayim, and, according to many rishonim, they and their mother were the only living Jews that were not present at Mattan Torah. How were they qualified to lead Klal Yisrael? Nothing they did was recorded in the Torah. Everyone knew that Moshe's successor would be Nadav or Avihu, or Pinchas, or Yehoshua, or Kaleiv, or Nemuel, or whoever, but nobody had a hava amina that Moshe's children were in the parsha of taking their father's place.

3. I understand that Moshe had an obligation to his sons. But it is absurd to think that he was more concerned that his sons be kings than that Klal Yisrael have a great leader.  He was a shepherd of Klal Yisrael and the father of Klal Yisrael davka because his concern for their well being was paramount, more important than anything else in the world and certainly more than his self interest.

4.  שאתבע צרכי?   Or  גדולתי? He wanted his gedula to go to his sons? Was it his? He was an eved Hashem with no existence as a self interested Human Being. And now he has "needs?" He wants "My gedula" to go to his sons?

The answer:
The first king to rise to power has to earn the position. In a natural society a king gains the throne by Fear, or Civil Benefit, or Protection. Fear is his ability and the will to crush any citizens that oppose him.  Civil Benefit means that he has the ability to benefit the citizens of the state, either economically through the use of his wealth, or socially by maintaining the social order for the benefit of the dominant class. Protection means that he has the power to defend them from enemies, internal or external.   The distinction is not absolute. Every king needs the power to defend his throne through fear, and a king that can crush opposition will only be secure if he somehow provides some benefit to the ruling class or society as a whole.  (h/t Niccolo M.) But Moshe Rabbeinu acquired the throne not because he could impose his will, not because he could provide economic benefit or maintain the social structure, not because he could protect the people from enemies, but because of his personal character.

Moshe Rabbeinu was made king by Divine appointment. Why was he chosen?  He was not a terrorist or a Rothschild or an Eisenhower. The reason Moshe Rabbeinu was chosen was that he was a Godly man - it was only through him that the Ribono shel Olam could speak directly to Klal Yisrael.  It was through him that the Torah could be given, and through him that the nation could be formed.  He embodied what the Ribono shel Olam wanted Klal Yisrael to be. He was the paragon, the role model of human perfection. (Of course, it was essential that he be a protector and leader and benefactor as well, but there is a difference between central and essential.)

The great annav, Moshe Rabbeinu, was opposed to being singled out as the perfect human being, and he did not want that crown. The Ribono shel Olam insisted, and he became king.

Only a first king needs to earn the throne. Once he's earned it, it belongs to him and to his family as part of his yerusha.  Just as a man's possessions naturally go to the person that stands in his place, Moshe Rabbeinu's crown would naturally be his children's.  The identification of a child with his parents is self evident, both to the father and to the children. A king's children acquire their power because they speak for their father, they are, in a sense, their father. (Of course, the predictability and tranquility of inheritance is far better than a civil war with every succession.)

Besides the din yerusha, the din that the crown belonged to Moshe Rabbeinu and therefore to his family, there was another reason that Moshe desired that his children succeed him. Chazal say that a man that leaves a child that stands in his place is said to still be alive, to not have died. Moshe Rabbeinu felt that if he were fated to die, at least he could leave a son in his place, a successor, through whom he could be said to be alive.
(BB 116a -
מפני מה בדוד נאמרה בו שכיבה וביואב נאמרה בו מיתה? דוד שהניח בן נאמרה בו שכיבה. יואב שלא הניח בן נאמרה בו מיתה. ויואב לא הניח בן? והכתיב (עזרא ח, ט) מבני יואב עובדיה בן יחיאל!  אלא דוד שהניח בן כמותו נאמרה בו שכיבה. יואב שלא הניח בן כמותו נאמרה בו מיתה.)

This is what Chazal mean when Moshe said אתבע צרכי שיירשו בני את גדולתי.  Moshe was asking that he stay alive, and he would stay alive if his son inherited his position, if his son would continue what he lived for. Although Moshe resisted the responsibility, he only resisted the title "perfect human," "role model of what it means to be an eved Hashem." But that requirement only applied to a first king. Once the king was given the throne, his son did not need to be that paragon who earned the throne because he was perfect. His son would inherit simply because of the din of yerusha.

So why the Hashem say no? I believe that Hashem was telling Moshe that Klal Yisrael, entering Eretz Yisrael, needed another king that would rule on the basis of his spiritual perfection, another role model of what Klal Yisrael aspires to - they needed another First King. Moshe's malchus was in a completely different world, and the first king in Eretz Yisrael would have to establish a completely new state. That is why Yehoshua was chosen, and not Moshe Rabbeinu's son.

(It's tempting to say that Yehoshua was more of a son than his natural sons, as we see in BB 116a - כל שאינו מניח בן ליורשו הקדוש ברוך הוא מלא עליו עברה,  and then רבי יוחנן ורבי יהושע בן לוי חד אמר כל שאינו מניח בן וחד אמר כל שאינו מניח תלמיד , but that's not what Chazal say here. They say that Yehoshua deserved it more.)

In brief:
There are two dinim in Moshe Rabbeinu's malchus. The second din is an automatic result of the first din. The first din was that he was was a paragon, a role model of what a Jew should be, and therefore a fitting interlocutor for the Ribono shel Olam and Kabbalas HaTorah. The other was the authority invested in him, the position of leadership. The first only is necessary in the first king in a line. Once the malchus was granted, the second din was automatically chal. Moshe Rabbeinu knew that his sons were not qualified for the title of Toras Moshe.  But the second din is an essential definition of kings and an automatic chalos for any king. Moshe resisted becoming king because he would be the first, and therefore needed to embody the first din. Once he had the din melech, then only the second din applies, and that certainly can and should go to his son. Moshe thought that once you established the character of a king, the succeeding generations did not need to do anything but be secular authorities, the second din. But Hashem said that Klal Yisrael, in that their lives would be totally different upon settling in Eretz Yisrael, still needed a king of the first din, and for that, only Yehoshua, to whom Moshe was "moser" the Torah, was fit.

Friday, June 29, 2018

Yisro, Shemos 20:15. Why We Had to See the Sounds at Mattan Torah

From Rav Yechiel Heller in his Amudei Or 122.

He asks, why was it necessary to have the miracle of רואים את הקולות?  He answers that we darshen from mikra and from masores. As such, it wouldn't be enough to hear the words of the Torah. They had to see them, so they could darshen masores.

ועי׳ סנהדרין ד: בענין מקרא ומסורת בכמה מקומות בתורה, ובמ"א בארנו בעה"י מה שנאמר במ"ת וכל העם רואים את הקולות בדרך נס ופלא שהי' הקול נראה לעין. ולכאורה לאיזה צורך הי' הנס הזה ולא הסתפק להם הגעת דבריו ית' לאזניהם. אולם לפי שחפצו ית' הי' שבמעמד ההוא יגיד להם התורה כולה ויקבלו שרשי' כללותי' ופרטותי' ומדות שהיא נדרשת בהם וכמה דברים בתורה שבע"פ נדרשו מהמסורת ולא הי' מושג להם בשמיעה בלבד לכך הראם ית' הענין לעינים וראו את הקולות אכמ"ל

This was originally posted in Balak, because we found it when we were looking at something Reb Yichiel Heller says that relates to the war with Amaleik. Reb Menachem Shafran commented on that post and told us that this Amudei Or works excellently with the Kli Yakar in Shemos 20:15. Thank you!

וכל העם רואים את הקולות וגו'. יש לדקדק בענין זה איך ראו את הנשמע, ומהו שאמר אח"כ וירא העם וינועו ויעמדו מרחוק אחר שכבר נאמר וכל העם רואים וגו' א"כ וירא למה לי, וכן מ"ש דבר אתה עמנו ונשמעה מלת ונשמעה מיותרת.

והנה קרוב לשמוע שכל דבור ודבור שיצא מפי הקב"ה, מיד נתגשם אותו דבור והיה בו כ"כ ממשות עד שהיו רואין באויר כל האותיות פורחות וכאילו היה הכל כתוב לפניהם, וראיה לזה ממ"ש (תהלים לג ו) בדבר ה' שמים נעשו וגו'. הרי שכל דבור שיוצא מפי הקב"ה בורא בריאה חדשה, וכן לאחר היצירה אמרו (חגיגה יד.) שמכל דבור שיוצא מפי הקב"ה נברא מלאך וכן כל דברות אלו אחר שיצאו מפי הגבורה היה בהם ממשות,

 - Shloma, in a comment, said an excellent heara from his father - that maybe the pshat is that the words had to appear because of דברים שבכתב אי אתה רשאי לאמרם בעל פה. Excellent!

Tuesday, June 26, 2018

Balak. Reb Yechiel Heller explains why the war with Amalek was so difficult

I saw a great thing from Rav Yechiel Heller in his Amudei Or 122.

He asks, why did the war of Yehoshua against Amalek require such heroics? The conquest of Canaan was through open miracles, similar to Avraham Avinu vanquishing the four kings by throwing dust and straw against them. Why in this case was there a back and forth - gavar Yisrael, gavar Amaleik, Moshe with his hands raised and supported by Aharon and Chur for a whole day because one second of weakness would endanger Klal Yisrael, constant prayer - Why was it so hard?
He answers that unlike others that hate the Jews because of jealousy or greed or xenophobia or for nationalistic reasons, Amaleik hates the Jewish People because of their hatred of the Torah, they hate the moral code, they hate God's involvement with the physical world, and they hate the idea of condign heavenly judgment, schar v'onesh. Because their war is against the Torah, and our war is to strengthen the Torah, the war gufa has a din of Torah - and it is a basic rule that hatzlacha in Torah only comes from Ameilus. Torah cannot be established without ameilus. This war is the establishment of Torah. Therefore it required ameilus.


(כה) ואמרה אספרה שמך לאחי בתוך קהל אהללך ראוי לעורר כאן ענין נכבד בהכרתת עמלק ומחיית שמו שנצטוינו ע"ז בעשה ול"ת וגס במלחמתו ראשונה ברפידים נשתנה מלחמתו ממלחמות סיחון ועוג ול"א מלכים כי הללו נשברו נפלו לפני ה' ולפני מתניהו בדרך נסיי ופלאי יוצרינו, ומלחמת עמלק היתה לוטה בשמלה בפועל טבעי, כי פעם התגבר הוא ופעם גבר ישראל עד אשר עמד הנצחון לימין ישראל כשפנו למעלה ושיעבדו את לבם לאביהם שבשמים (ר"ה כ״ז:) 
אבל הענין יתבאר בעה"י כי אינו דומה מגמת פני יתר המתגרים בנו למלחמת עמלק כי הם עינם ולבם על כסף וזהב לשלול שלל ולבוז בז או בשביל הארץ או להרבות כבודם וכדומה. אבל אדום ועמלק כל ישעו וחפצו להפר תורה ולהוריד קרן ישראל מחזיקי תורת ה', ועיניו נשואות למרום, כשאחז"ל שהי' נוטל מילות הנהרגים וזורקם כלפי מעלה, לומר טול מה שבחרת. ואחז"ל אשר קרך בדרך משל לאמבטי שהיתה רותחת והיו הכל יראים ממנה בא אחד וקפץ לתוכה אף ע"פ שנכוה הקירה בפני אחרים. כך הי' ענינו, כי בצאת ישראל ממצרים שמעו עמים ולאומי תבל ורגזו וחלו מפני ה' ומחנה קדשו זרע ישורון קרובו, ולא הי' ערב לב אומה ולשון להתגרות וללחום בנו, עד שבא עמלק והסיר אימתינו מעליהם, להפריע כבוד שמים ומוראו ולהוריד גדולת תורתינו התלוי' וקשורה בהיות ה' ועמו למעלה ולשם תפארת. 
ולפי שבהגיון התורה אחז"ל אין העולם מתקיים אלא על הבל פיהם של תינוקות של בית רבן שהוא הבל שאין בו חטא אחז"ל באגדת מגילת אסתר שיצא המן אחרי מלא המלך בקשתו ומצא תינוקת של בית רבן יושבים לפני מרדכי ופקד מספרם ומצאם כ"ב אלף אמר באלו אני מחל תחלה כו׳ וענין שפקד מספרם ואח"כ אמר כן הוא כמו שאחז"ל (יבמות ס"ד) שובה ה' רבבות אלפי ישראל מלמד שאין השכינה שורה על פחות משני אלפים ושני רבבות מישראל אם הם ראוים למעלה זו ולא ימצא בהם מהעונות שמסלקים ח"ו שכינתו. ולכן כשפקד המן מספרם ומצאם כ"ב אלף ובאלו אבני יקר הוגי תורת ה', בלי ספק שכינתו ית' אתם, אמר באלו אני מחל תחילה, כי על כבוד ה' ושכינתו הלטיש עיניו. ודבר זה מבואר גם בפשוטו של מקרא שהגזירה היתה להשמיד כו׳ מנער ועד זקן התחיל מנערים וקטנים ואח"כ הגדולים ולא כן דרך הכתוב בשאר מקימות שהחרימום יהושע (ו' כ"א שמואל א' ט"ו ג') חשבו תחילת הריגת הגדולים ואחר כך הריגת הקטנים
(כו) ולפי שענין המלחמה עמו היא מגעת לכבוד התורה, לכן כמו שאחז״ל (מגילה ז:) לא יגעתי בתורה ומצאתי אל תאמין, ור' יהושע השיב לר"א לא בשמים היא, בעמל נפשותינו נקנה לנו התורה, כן גם מלחמות עמלק והכרתתו, שתלוי בה כבוד שמים ותורתו, נצטרך להשתדל בה בעמל כפינו ואמונת עמלינו תעמוד לנו. לכן צוה משה בחר לנו אנשים וצא הלחם בעמלק.


Also later in that siman, he explains why Moshe Rabbeinu had to stand up for himself when the Malachim fought against Mattan Torah to Klal Yisrael.
(כח) אמרו חז״ל (שבת פ"ח) בשעה שעלה משה למרום לקבל ההורה אמרו מלאכי השרת מה לילוד אשה בינינו כו' תנה הודך [בחי' שנתעלה בה משה כדכתיב ונתת מהודך עליו וכנודע] על השמים א"ל הקב"ה למשה משה החזר להם השובה אמר לפניו ית' מתירא אני שלא ישרפוני בהבל שבפיהם אמר לו אחוז בכסא כבוד והחזיר להם תשובה שנאמר מאחז פני כסא פרשז עליו עננו להגן עליו ואז התאזר עוז להשיב להם תשובה לקיים התורה בידו ושרשי המאמר שאמר הוא ית' למשה להחזיר תשובה ולא השיב בעצמו למלאכים על בקשתם התורה להוכיח להם ישרו בתתו אותה לנו כי כל הנוגע לענין התורה יקנה לנו רק בעמלינו והשתדלותינו וחייב הענין שהויכוח על קבלתה ישתדל בו משה מדעתו. אך בכ"ז צריך סיועו ית' וזולתו לא יכון דבר וע"ז רמז ענין אחזו הכסא בידו. והנה ככל האמור הי' ענין מלחמת עמלק שנוגע לכבוד התורה היתה מלחמתו בחזוק טבעי מצדינו ומ"מ הוא יה' עזרנו כמאחז"ל שכשהיו ישראל משעבדים לבם אליו ית' היו מתגברים בעזרו 



Another thing he says in that siman is completely irrelevant to this discussion, but interesting anyway, and I'm parking it here till I find a better place.  He asks, why was it necessary to have the miracle of רואים את הקולות?  He answers that we darshen from mikra and from masores. As such, it wouldn't be enough to hear the words of the Torah. They had to see them, so they could darshen masores.

(ועי׳ סנהדרין ד: בענין מקרא ומסורת בכמה מקומות בתורה, ובמ"א בארנו בעה"י מה שנאמר במ"ת וכל העם רואים את הקולות בדרך נס ופלא שהי' הקול נראה לעין. ולכאורה לאיזה צורך הי' הנס הזה ולא הסתפק להם הגעת דבריו ית' לאזניהם. אולם לפי שחפצו ית' הי' שבמעמד ההוא יגיד להם התורה כולה ויקבלו שרשי' כללותי' ופרטותי' ומדות שהיא נדרשת בהם וכמה דברים בתורה שבע"פ נדרשו מהמסורת ולא הי' מושג להם בשמיעה בלבד לכך הראם ית' הענין לעינים וראו את הקולות אכמ"ל)


Reb Menachem Shafran told us that this Amudei Or works excellently with the Kli Yakar in Shemos 20:15. Thank you!

וכל העם רואים את הקולות וגו'. יש לדקדק בענין זה איך ראו את הנשמע, ומהו שאמר אח"כ וירא העם וינועו ויעמדו מרחוק אחר שכבר נאמר וכל העם רואים וגו' א"כ וירא למה לי, וכן מ"ש דבר אתה עמנו ונשמעה מלת ונשמעה מיותרת.

והנה קרוב לשמוע שכל דבור ודבור שיצא מפי הקב"ה, מיד נתגשם אותו דבור והיה בו כ"כ ממשות עד שהיו רואין באויר כל האותיות פורחות וכאילו היה הכל כתוב לפניהם, וראיה לזה ממ"ש (תהלים לג ו) בדבר ה' שמים נעשו וגו'. הרי שכל דבור שיוצא מפי הקב"ה בורא בריאה חדשה, וכן לאחר היצירה אמרו (חגיגה יד.) שמכל דבור שיוצא מפי הקב"ה נברא מלאך וכן כל דברות אלו אחר שיצאו מפי הגבורה היה בהם ממשות,

Reb Yechiel Heller's Chiddush on Geir Toshav

From R Azriel Shochet in Sinai 102, 1988
סיני קב (ניסן-אייר, תשמ"ח): משהו על ספר שני פרקים / עזריאל שוחט

R Shochet discusses a pamphlet named "Shnei Prakim" printed in 1852 on the topic of our relationship with gentiles in our time. The second section of Shnei Perakim was written by Rav Yechiel Heller, the Amudei Or.  Rav Heller states that the Rambam's din of ein mekablim ger toshav in our day, and the requirement of a formal kabbalah in the presence of a Beis Din, only applies to individuals. But a culture, a nation, that accepts that the seven mizvos of Bnei Noach are divine mandates and heeds them, automatically has the din of Ger Toshav.  

[I suppose that Rav Heller would explain that the reason the Rishonim did not apply this to the Muslim nations of their time was either מקום הניחו לו אבותיו להתגדר בו, or that murder and gneiva were sanctioned by their religion and in their states. Example, the Barbary Pirates and slave trade.  Here's how it played out - from Slate magazine: 


...the difficulty for secularists is that it also attempted to buy off the Muslim pirates by the payment of tribute. That this might not be so easy was discovered by Jefferson and John Adams when they went to call on Tripoli's envoy to London, Ambassador Sidi Haji Abdrahaman. They asked him by what right he extorted money and took slaves in this way. As Jefferson later reported to Secretary of State John Jay, and to the Congress:
The ambassador answered us that [the right] was founded on the Laws of the Prophet, that it was written in their Koran, that all nations who should not have answered their authority were sinners, that it was their right and duty to make war upon them wherever they could be found, and to make slaves of all they could take as prisoners, and that every Mussulman who should be slain in battle was sure to go to Paradise) 

In any case, Harav Yechiel Heller applies his chiddush to the Christian nations of his time.]


Shnei Perakim is not available online. Here is R Shochet's discussion, which includes extensive quotations from Rav Heller. 

First, R Shochet's introduction:


בשנת 1852 יצא לאור בפטרבורג בעברית ובתרגום לגרמנית חיבור שהוא קובץ של ארבעה מאמרים שכונה בשער ״שני פרקים״ העוסקים כפ' שכתוב בשער בשני נושאים והם: א - דבר החוב המוטל עלינו לאהוב ולכבד את אדוננו הקיסר ירום הודו בכל לבב וככל נפש. ב - על דבר מעלת וכבוד העמים הישרים אשר בזמנינו בעמוד השני של השער העברי צוין כי החיבור יצא לאור על פי פקודת הממשלה.....

and here's the relevant section of the article.


המאמר האחרון בקובץ הוא של הרב יחיאל הלר שהוזכר כבר בקשר בינו לבין הרב א"ד שטראשון. הרב הלר ניגש לנושא בהשוואת מצבם הדתי מוסרי של העמים הקדומים לעומת מצבם של העמים הנוצרים שבזמנינו. הוא ראה את אנשי העולם פרט לאומה הישראלית מבחינת ההלכה היהודית מחולקים לשנים. החלק האחד הם הישרים מקיימי שבע המצוות כמצווה מפי עליון יתברך על כל יצוריו.... והם נקראים בפי התלמוד גר תושב וחסידי אומות העולם. החלק השני הם בני אדם אשר לפנים היו מתפשטים מאוד בעולם וגם היום חבל לא נוקתה מהם לגמרי כי נמצאים מהם כקצוות ואיים. במלים אחרות ההלק האחד הם מתורבתים, והחלק השני, שהוא מעוט קטן הם
מחוסרי התרבות. מבחינת ההלכה התלמודית, המעבר ממצב של ברברי למצב של בן תרבות אפשרי על ידי כך שהאדם המבקש זאת יקבל עליו לפני שלושה אנשים את שבע המצוות המכונות המצוות של בני נח. בכך הם נעשים גריס תושבים. ברם לפי קביעת הרמב"ם אק מקבלים גרים תושבים אלא בזמן שהיובל נוהג, ומכאן שנחסם המעבר למצב של גר תושב. אולם ההלכה קבעה גם זאת שחובת ההתיצבות לפני שלושה מיותרת כשאומה שלמה רוצה לעבור למצב זה. (הרב הלר נותן הסברים לכך אבל לענייננו אין אנו צריכים לדון בכך.) והנה הרב הלר שואל את השאלהי האין העמים הנוצריים שבזמנינו כבר גרים תושבים והאם אין ההלכה מחייבת לראות אותם כגרים תושבים ובתור כאלה גם כחסידי אומות העולם? הרב הלר מקדיש חלק גדול ממאמרו בהגדרתן של שבע מצוות בני נוח, שהן: עבודה זרה, גילוי עריות, שפיכות דמים, ברכת ה', גזל, דינים, אבר מן החי, ובשאלה, אם אין התרבות הנוצרית מושתתת על מצוות אלה וכא למסקנה: ״כי אלו האומות הם במעלת הסידי אומות העולם לפי משפטי התורה ובלשון התלמוד מכונים בשם גרים תושבים.״

 כמו כן מנסה הרב הלר להראות על יסוד אי אלה עדויות מן התלמוד את שחיתותם הדתית מוסרית של עמי הקדם וטוען שאין להאשים את חז"ל על שגינו אותם בתכלית הפחיתות ״כי באמת היו בעיניהם בתור חיות טורפות ופחותים מהן, כהיותם בעלי הצורה האלקית, וחננם ה' יתברך שכל להרגיל נפשם בחכמה ומוסר, כי זה כל יעוד האדם בעולמו, והם השתובבו במידות נשחתות כאלה״ 

הרב הלר טוען שכלפי האומות הישרים בימינו אנו נוהגים לפי דיני התלמוד כלפי הגר תושב והוא מביא דוגמאות לכך, והן: ביטול האיסור בהנאה של סתם יינם, וביטול האיסורים על יחוד עם לא יהודים.  ״בימיהם ז"ל אסרו לכל אדם להתיחד עמם וכל שכן להתלוות עמם בדרך, ואלו בזמננו השתנו כל אלו הדינים, כמו שהוא מפורסם ממנהגינו באהבה וברעות ויחוד אתם כמו עם כשרי ישראל.״ ״הם חז"ל ציוו שעם בני האדם המשובבים והפראים הרעים נתנהג בכל הפרטים שציוו בהנהגתם, ועם חסידי העולם, הם האומות שבזמננו זה, שהם במעלת הגר תושב ננהוג כמו שציוו חז"ל לנהוג עם גר תושב"  ״ולא כמו שידמו שוטנינו שהותר לנו חס ושלום עול לזולתנו.... התורה אמרה: כי ימוך אחיך ומטה ידו עמך והחזקת בו גר ותושב עמך״ ... זהי עמך שתנשב האמור במקרא זה הוא גר תושב, ונצטוינו עליו להחיותו, וזה כולל... שנאכילהו... ונשקהו... ונכסהו... ונרפאהו ונלמדהו אומנות״  וכל הנאמר בדברי חז"ל בהרחקת העכו"ם וגנותן ואין לחוש על נזקיהם --- לא נאמרו בגר תושב כלל"

לאחר בירורים כמונחים אח, רע, ועמית, שכמקומות שונים בתורה הוא בא למסקנה שלפי חז"ל ״יקרא הגר תושב אח, ורע, ועמית, בלשון התורה בענינים שהוא מצווה בהם כמונו כגון האונאה והחזרת אבידה וחמדת זולתו ועדות שקר והדומה, שכל אלה מענפי הגזל הם ונתחייבו בהם גם בני נח. ואשר להחזרת אבדה שחז"ל אמרו שחובה זו אינה חלה על החזרת אבדה ועף אין ספק שלא החכוונו לרר תושב והאומות בזמננו הם גרים תושבים. הרב הלר מראה שהאיסורים שהתורה אוסרת לעשות לאח, לרע, לעמית, חלים גם כלפי גרים תושבים כשגם הם אסורים לעשותם. ועל כן ״מותר לנו ליתן ריבית לגר תושב וליקח ממנו ואין זה עול נגדם אחרי שמותרים אנחנו גם ליתן להם. ובינינו נאסר לשניהם הריבית ומלוה ליקח ולווה ליתן אם לא בררך עסק״

Rav Heller's tremendous chiddush was very controversial and it elicited a great deal of disagreement at that time.

I sent it to my brother, and the following conversation ensued. (I added the capitalization and some punctuation for the sake of clarity.)

He wrote:
"The uncensored girsa in the Rambam is that shittuf is avoda zara even for a goy.
They are not mekabel dinim on a national level, since they support [on a national level] abortion, which is for a goy capital retzicha.
And of course, there is homosexual marriage."

I answered:
"That's interesting. So you're saying that Rav Heller's chiddush no longer applies to any country that does not impose religious law and therefore does not prevent or penalize abortion or homosexuality. The fact that the majority of the citizens would not do these things on the basis of their religious beliefs, you're saying, is irrelevant, as long as the government does not prevent aveiros takes away his chiddush. I would say that is not correct, unless the mitzva of  "dinim" mandates their enforcement of the other six. I'm not sure if that's true."

He answered:
"The meforshim say that Anshei Schem were chayav misa because they did not impose din on Schem and Chamor - which meant they were not mekayem dinim. Apparently dinim includes/requires enforcement of the other six.
Also, abortion is not religious law - it's retzicha [albeit, for a Jew, non-capital retzicha].
And homosexual marriage is arayos.
Since the chiddush is based on national approaches, not those of individuals [or even a majority of individuals], these nations do not observe dinim or arayos."


My brother's point is convincing. Once a democratic government has established that transgression of the sheva mitzvos are protected from prosecution, the country as a whole has transgressed the mitzva of "Dinim." So even if many, or a majority, would never do abortions or engage in to'eivos, abetting the legal protection of that behavior is in itself a transgression.

But then you have to ask, does this mean that we, too, are transgressing our obligation of dinim just as they are? Of course not. We are anusim. But then they are annusim as well! Still, Annus is not "k'man d'avad." It could be that to acquire a din of Ger Toshav, you need kiyum mamosh, and annus is not a defense. I don't know. 

One thing for sure. Rav Heller's chiddush definitely will not apply to people who transgress, or even support the transgression, of any of the seven mitzvos.  So in our time, the only people that Rav Yechiel Heller would definitely include in his chiddush would be residents of Muslim countries that do not allow murder of Jews or different sects of Islam. So that would be Morocco, Tunisia, Bahrain, maybe some others.

So, those of you that want to use Rav Heller's chiddush to take advantage of the Rambam in Isurei Biyah 12:5, sorry. First of all, 12:6 might still apply. And second, as we discussed, the whole chiddush may no longer pertain outside of the residents of a couple of Muslim countries.

Friday, June 8, 2018

Shelach. The Damage Caused by Lashon Hara

This is from Rabbi Moshe Dovid Berman, Laureate of the Kollel Hora'ah of America.
I think it is a wonderful insight!

Seeing the Good
R' Moshe Dovid Berman
The sin of the spies in this week’s Parsha is juxtaposed with the story of Miriam at the end of last weeks Parsha.  Rashi quotes from the Medrash that this is in order to highlight the fact that the spies didn’t learn from Miriam the severity of speaking Lashon Horah.  One may ask: What sin is there speaking Lashon Horah regarding a land?  A land is inanimate, has no feelings and cannot be hurt, so what is wrong with speaking negatively about it?  We could understand if the spies were punished for doubting Hashem’s ability to bring the Jewish people into Eretz Yisroel; but why were they punished for speaking evil about the land?

In truth one can ask the same regarding Miriam: When Miriam spoke Lashon Horah about Moshe, Moshe was not in any way harmed, nor did he feel slighted, as the Torah testifies והאיש משה עניו מכל אדם אשר על פני האדמה.  Yet she was still punished.  Perhaps we could infer from this that aside for the harm done to the one spoken about, there is the fact that one focused on negative aspects of someone else. Hashem wants us to look upon others benevolently, with an עין טובה.  When one speaks Lashon Horah one is highlighting the negative in someone else, and that is in itself a sin.  It is this concept which the spies should have learned from Miriam: not to focus on the bad, rather to look at everything with an עיין טובה.  When one looks at every thing with an עין טובה he will not speak evil even regarding inanimate objects.

Wednesday, June 6, 2018

Teiglach


Hard knots of spicy sweetness - honey, raisins, and ginger. Real Litvisheh Teiglach, not those decadent piles of soft, sticky, teiglach you see in the bakery.

If I had to relate this to the Parsha, I would talk about the mitzva of Challah on items that are boiled, not baked and have no water but do have honey (see note at end), or, for last week's parsha, the mahn being described as tzapichis bidvash. But mostly this is just because I'm proud we finally grasped the nettle and made them. And then we ate them.


Here are thirteen recipes I found that are similar to ours. Ours is last, in Hebrew, and is mostly like XIII - A Taste of Israel, and one from The Women's Guild of the Sydenham Shul. We used considerably more vodka than any of the recipes call for, both in the teiglach and in the teigel-macher.

If the individuals whose recipes I placed here wish to assert their intellectual property rights, I encourage them to contact me.  Once contacted, I will immediately remove their recipe.

Suggestions: Make sure the dough is soft, but not sticky. The final product will be slightly softer, and it's much easier to work with. Second, instead of making a knot, make a ring with overlapping ends and twist one of the overlapping ends to the inside. That will become a knot. It also helps to slightly dust the rope with ginger before knotting.


I

By Gwen Beinart

Ingredients:
6 eggs
1 Tablespoon Oil
1 Tablespoon Brandy
Pinch salt
2 teaspoons grated orange zest
½ teaspoon baking powder

Flour: 3 cups to start
Syrup: 2 lbs or 1 kilo tin golden syrup,
3 cups sugar, and 2 ½ cups water

Directions:
1. Slightly beat 6 eggs with oil, add brandy, salt, orange rind and then baking powder.

2. Add 3 cups flour sifted (one at a time).

3. Take a little bit on a small heap of flour and work in flour until dough is soft, slightly sticky but pliable. Roll into shapes in floured hands.

4. Put into floured tray to dry – preferably in sun for approximately 20 minutes, s turning over after 10 minutes

5. In the meantime, put syrup, sugar and water on to boil in large heavy pot (or weighted lid).

6. When boiling fast add teiglach. Close lid and boil on high for 5 mins

7. Then turn down to medium/high (low to medium on gas) to boil for 30-35 mins (26 – 30 on gas) before lifting lid. (Very important to weigh down the lid!)

8. Wipe lid and stir in quick motion every 5 mins until done (an additional approximately 20-30 minutes, or six stirs). Total time on the stove is 1 hour 10 mins according to Mommy but on gas probably a total of 55 mins)

9. Special note for gas : after 1st 5 min fast boil move pot to medium size plate on medium gas for 30 mins. Then do the lid/wipe/stir @ 5 min interval either 5 or 6 times in total.

10. When done take off 1 ½ cups of syrup for next batch

11. Then put in 1 heaped teaspoon ground ginger and half to ¾ cup boiling water down the side of the pot.

12. Stir until bubbling stops and take out teiglach onto damp board or plate. Leave to cool.

13. Can roll in chopped nuts if desired.

14. Store in plastic air tight container.

15. If making further batch add ½ used syrup and ½ new to same other ingredients – usually better



II

By Tina Wasserman

Ingredients
3 egg, beaten
3tbsp. vegetable or canola oil
2tbsp. water
1/2tsp. pure vanilla extract
2 1/2cup all-purpose flour
1/4tsp. Kosher salt
1/4tsp. baking powder
1/4tsp. ground ginger
1lb. honey
1/2cup sugar
2tsp. orange zest
 rainbow sprinkles or nonpareil decorations (optional)
 nuts or candied cherries (optional)
Servings:
10  servings

Instructions
Preheat oven to 375 degrees.
In a small bowl, combine the eggs, oil, water and vanilla, and beat with a fork or whisk until light and well-combined. Set aside.
In a medium bowl, combine the flour, salt, ginger, and baking powder. Add the egg mixture to dry ingredients and stir with a fork until well incorporated. Knead inside the bowl, using your hands, until the dough feels smooth and looks shiny. Cover the bowl with plastic wrap and let rest for 15 minutes.
After 15 minutes, roll out small handfuls of dough into long, 1/2-inch wide ropes. Cut each rope into 1/3 inch pieces. Roll each piece of dough into balls and place balls onto ungreased cookie sheets. Bake for 20–22 minutes or until golden brown.
While the dough is baking, making the honey syrup: In a large, heavy, 3-quart saucepan, add the honey, sugar, ginger, and orange zest and slowly bring to a boil, stirring occasionally. Reduce heat and simmer for exactly 10 minutes.
Add the teiglach balls to the honey mixture and stir with a wooden spoon until all the teiglach is well-coated. (If you want to add nuts or candied cherries, add them now.) Spoon into paper muffin or cupcake cups and sprinkle with nonpareils or colored sprinkles if you are using them.


III 

By Rebecca Firkser

In a large bowl, whisk together 2 cups all purpose flour, 1½ teaspoon baking powder, ½ teaspoon cinnamon, and a pinch of kosher salt. Beat in 3 eggs and 1 teaspoon sesame oil. Use your hands to form the mixture into a sticky dough, then turn out onto a floured work surface. Knead the dough until it just comes together, then form the dough into a long log. 


Cut the dough into 12 pieces, and roll each piece into a strip about 3 inches long, then pull each in half. Stretch those 24 strips out until they’ve doubled in length, then tie each into a knot (similar to garlic knots you may find in a pizza place), tucking the edges into the center as well.

Mix 2 cups honey with ½ cup granulated sugar, ⅓ cup water, 1 tablespoon lemon juice, and a 1-inch knob of peeled and grated fresh ginger in a large stock pot. Heat the mixture over low, whisking all the while to dissolve the sugar. Bring the mixture to a boil over medium high heat. 

Drop the prepared dough knots into the boiling honey syrup and then reduce the heat to a high simmer. Cook the teiglach for 40-50 minutes, giving the mixture a stir every 10 minutes. After every 15 minutes or so, add ⅓ cup water to the pot.

For a crunchier pastry, raw teiglach balls can be fried in hot canola or grapeseed oil until golden brown or baked at 375ºF for 25-30 minutes minutes, and then simply dunked in the honey syrup.

Teiglach are finished when the dough is a deep golden brown, so depending on the heat of your honey syrup, they may require up to an hour of boiling to finish cooking completely.

While the teiglach are cooking, fill a shallow bowl with ½ cup sesame seeds ⅓ cup chopped toasted almonds, ⅓ cup chopped toasted walnuts, ¼ cup diced candied ginger, and ¼ cup chopped dried cherries. Line a baking sheet with waxed paper, then butter or grease the paper with cooking spray.

Fish the teiglach out of the pot with a slotted spoon and drop them a few at a time into the bowl with sesame seeds and almonds. Roll 3 teiglach at a time into the nuts and fruit mixture then place each mound onto the greased cookie sheet.


Use the leftover honey syrup in any place you’d use maple syrup: on pancakes or waffles, yogurt, or to sweeten drinks. It also makes a killer cocktail sweetener: try whisking it into a hot toddy, a bee’s knees, or an Old Fashioned.



IV 

Teiglach 

From Gil Marks’ The World of Jewish Cooking

Dough

3 large eggs, lightly beaten
½ teaspoon baking powder
¼ teaspoon salt
About 1 ¾ cups all-purpose flour

Syrup

1 cup honey
½ cup sugar
½ teaspoon ground ginger
1 cup coarsely chopped walnuts, blanched almonds, or hazelnuts (optional)
1/3 to ½ cup minced candied fruit (optional)

Preheat the oven to 350 degrees. Grease a large baking sheet or two small ones. Oil a large plate or second baking sheet.

To make the dough: Combine the eggs, baking powder, and salt. Gradually stir in enough flour to make a soft, workable dough. Place on a lightly floured surface and, using floured hands, knead until smooth, 2 to 3 minutes.

Cut the dough into 1/3-inch thick strips and roll into ropes. Cut into 1/3-inch pieces and roll each piece into a ball. (The dough will still be a little sticky at this point but simply roll the dough in a little bit of flour. It is okay that the dough pieces are not smooth, as this will allow the honey to seep inside.)

Arrange the dough pieces in a single layer on the oiled baking sheet. Bake, until very lightly browned, 10 to 15 minutes. Let cool.

To make the syrup: Stir the honey, sugar, and ginger in a large saucepan over low heat until the sugar dissolves. Stop stirring, increase the heat to medium-high, and bring to a boil. Reduce the heat to low and simmer for 10 minutes.

Add the dough pieces and cook, stirring frequently with a wooden spoon, for 10 minutes. Add the nuts and fruit if desired, and cook until the syrup is a deep brown and the dough pieces sound hollow when tapped, about 10 additional minutes.

Pour the teiglach along with the syrup onto the oiled plate or baking sheet and let stand until cool enough to handle.

Using wet hands, shape into 2 to 3 inch mounds or shape into 1 large mound. Let cool completely. Store in an airtight container at room temperature.


V

by Katherine Romanow

My grandmother, who lived with us for around 10 years, in Bayside, Queens, made teiglach every Chanukkah for many years, and my Mother after her, for probably almost as many years. The ingredients in the Teiglach recipe I got from my Mom are almost identical to the one above by Katherine, but our preparation process is quite different: We always roll the dough out into 1/4 or 1/3 " ropes (rather than strips). These are chopped to about 5 - 6 " long / ea .... and are then tied into loose knots. I lay these dough knots out carefully on a broad, floured platter, while tying more of them, and bringing a large pot of the honey and ginger to a boil. Once most of the dough is tied into knots, I begin dropping them, 1 at a time, into the biggest bubble of the boiling honey syrup. Once all of the remaining dough knots have been tied and dropped into the boiling the dough knots, allow them to boil for around 20 minutes, until golden brown. Once done, can add around 1/2 C water for each 2 C's of honey, to thin down the syrup. Then cool in a casserole dish, and once cooled, cover and store, or serve. The Teiglachs will become more crunchy once they are completely cooled, and will continue getting more crunchy as the days pass, which is how I like them best. However, you may prefer them in the more tender phase just after cooling.


Ingredients:
Syrup:
1 lb. honey
¾ cup water (plus more if needed)
2 Tablespoons lemon juice
2 cups sugar
Dough:
6 eggs
1 Tablespoons ginger
½ Tablespoon salt
3 Tablespoons oil
1 tsp baking powder
3½ cup flour (plus ½ cup or more for rolling dough)
Garnish:
¾ cup slivered almonds
½ cup whole glacéed cherries
½ cup sesame seeds
Instructions:
Line 2 cookie sheets with aluminum foil and oil lightly. Set aside.
In a large, heavy pot (at least 6-quart capacity*) mix together the honey, water, lemon juice, and sugar. Heat to boiling.
* (This pot size may seem too large; however, the syrup would overflow a smaller pot later in the recipe.)
While the honey syrup is heating, beat together the eggs, oil, ginger, and salt until blended. Sift together the baking powder and 3½ cups flour. Add to the egg mixture to form a sticky dough.
Cut into 8 pieces. Dust each piece with flour and roll between your hands until it forms a “snake” about ¾ inch in diameter. Slice each snake into about 10 slices, ¾ inch thick.
Add to the boiling syrup and simmer slowly for about an hour. It is important to cook the dough for the full time.
At the end of the first half hour, the teiglach will be an attractive golden color , but they will not be hard and crisp. Further cooking will improve their texture and make them a beautiful dark mahogany color.
Stir gently every 10 minutes or so during the cooking period. If the liquid seems close to evaporating, add more water, about 1/3 cup at a time. Ten minutes before the end of the hour, add the almonds and cherries. Stir frequently until done, to make sure that the syrup doesn’t burn.
When the cooking is complete, remove pan from heat. Immediately place the teiglach, almonds, and cherries on the oiled pans, keeping as much of the leftover syrup as possible on the pot.
Separate the teiglach so that they don’t stick together.
Stir the sesame seeds into the leftover syrup, adjusting the quantity to the amount of syrup that remains, if necessary. When the sesame-syrup mass cools enough to be handled, form it into spheres the size of gumballs.
Work quickly but carefully: the syrup is extremely hot at first, but will become too hard to shape as it cools. Form the teiglach into pyramids–one large or several small–and decorate with the cherries, sesame balls, and slivered almonds.
Note: Teiglach keep very well and make an excellent gift. If it is necessary to cover them, use lightly oiled aluminum foil. Some cooks roll the finished teiglach in finely chopped nuts or coconut, which makes them less sticky. Others form the teiglach dough into shapes, such as spheres or knots. They can be stuffed with bits of nut or dried fruit before they are cooked.



VI

Also by Tina Wasserman
(but these are the pyramid kind.)
Growing up on Long Island meant that before the High Holidays almost every bakery had a sign in its window that implored people to place their challah and Teiglach  orders early. In Dallas it was a little known treat but I taught how to make it every chance I got.  You will enjoy sitting around the table and picking the sticky balls off their pyramid.  Here’s to a sweet year!

3 eggs

3 tablespoons oil

½ teaspoon vanilla

2 Tablespoons water

2 1/2 cups flour

¼ teaspoon salt

1/4-teaspoon ginger

1 teaspoon baking powder



1 pound wildflower honey (any honey is O.K. but wildflower is the best)

½ cup sugar

½ teaspoon ginger

1 piece of orange zest 2″ long 1/2 inch wide

1 cup toasted hazelnuts

1/2 cup candied cherries or raisins

————————————————————————————————–

Preheat the oven to 375F.
In a small bowl combine the eggs, oil, water, and vanilla and beat with a fork or whisk until light and combined.  In a medium bowl, combine the flour, salt, ginger, and baking powder.
Add the liquid ingredients to the dry ingredients and stir with a fork until well combined.  Knead with your hands for a few minutes until dough is smooth and shiny.  Cover with plastic wrap and let rest for 10 minutes.
Roll out small balls of dough into long 1/2-inch wide snakes and cut into 1/3 inch pieces.  Roll dough pieces briefly in your hands to make balls and place them on ungreased cookie sheets. Bake for 20 – 22 minutes or until golden brown.  Cool completely or freeze until later use.
When you are ready to complete recipe, combine the honey, sugar, orange zest and ginger in a heavy 3-quart saucepan and bring slowly to a boil.  Simmer for 10 minutes. Remove from heat and add the teiglach balls, nuts and cherries or raisins to the honey mixture and stir to coat well.  Place in a pie plate or individual tart tins mounded to form a pyramid.


VII

Rene Price got this recipe from her mom’s best friend, Sylvia, who Rene referred to as “Aunty Sylvia.” The recipe calls for 4 pounds of syrup, a syrup that Rene remembers being different than honey. A good substitute might be cane sugar syrup, which can be found at Global Foods Market or Whole Foods.  

Dough
Ingredients 
·      6 eggs
·      1 tsp ginger
·      1 tsp sugar
·      1 egg cup oil
·      Flour - about 3 cups (Flour needed depends on egg shell size, and the amount of oil it measures. Dough must be a sticky consistency.)

Method
1.     Roll pieces of dough and then shape into round doughnut shapes with a hole in middle.
2.     While you are working the dough, please keep bowl of dough covered with a wet cloth. You want to keep dough moist.
3.     Place doughnut shaped teiglach on floured baking tray and when dough is complete place tray in 150-degree oven to dry outside of dough.
4.     Leave in oven 2 to 3 hours. You want the outside to be dry and the inside will be moist. You are not cooking the teiglach.

Syrup
Ingredients
·      4lbs syrup
·      1tsp ginger
·      1 cup sugar
·      2 cups boiling water

Method
1.     Heat syrup mixture in very wide pan across multiple burners of stove.
2.     Bring syrup  to boil.
3.     Add teiglach to syrup.
4.     It will cook fast.
5.     When they are ready switch off stove and add 2 cups boiling water to boiling syrup pan.
6.     Take teiglach out and put on a damp board. 
7.     Sprinkle with sugar, small quantities at a time.
8.     The boiling process should take about 1 hour.

Important tip: When you think the teiglach look ready, leave it for a few more minutes, then add the water.




VIII

By Rachelle Urist of Ann Arbor, Michigan 

Ingredients

Syrup:

1 cup sugar
1 cup honey
Dough:

2 cups flour
3 eggs
1/4 teaspoon salt
2 tablespoons oil (Grapeseed oil is good for this.)
Plus:

raisins and nuts
Preparation

Mix dough ingredients to make a soft dough just stiff enough to handle. Divide dough into several parts and roll each into a long rope about ½ inch in diameter. Cut into ½ inch pieces. Bring honey and sugar to a rolling boil in a deep kettle. Drop pieces of dough in, a few at a time, to prevent lowering of temperature. Cover and simmer ½ hour, shaking pan occasionally to prevent sticking. When top layer has browned, turn gently with a wooden spoon to bring bottom ones to top. Cook until all are golden brown and sound hollow when stirred. Add raisins and nuts. To test, break open a teigel, and if inside is crisp and dry, remove from heat. Add ½ cup boiling water and stir just before turning off heat. Let cool slightly. Remove teiglach with a perforated spoon, and heap in bowls. Pour some of the syrup over the teiglach. Serve. Eat.

Notes:

Once you get the hang of it, it’s nice to double the recipe. Then you get lots of bowls of it, and you can give some as gifts.
1/4 tsp ginger is optional. I don’t happen to use ginger in this recipe, because the honey gives it enough bite for me.
The proportions of honey and sugar can vary. It can get expensive using lots of honey, and it tastes just fine using more sugar – so long as there’s SOME honey, and so long as there’s enough water added at the end to turn the sugar (and honey) into syrup. The cookbooks never mention adding hot water. If you don’t add hot water, the results will be that the cooled honey/sugar mixture and the honey-coated teiglach will be hard as rocks and inedible.
Any kind of nut works. Filberts, Hazelnuts, walnuts, almonds – whatever you like. You can also add bits of dried apricot. Or you can use a combination of dark and light raisins.


IX

By Lynne Jacobson

Teiglach

Dough Ingredients:

6 large eggs, minus 1 white 
1 Tbsp. corn oil 
1/8 tsp. ground cinnamon 
1/8 tsp. vanilla 
1/8 tsp. ground ginger 
pinch of salt 
3 cups all-purpose flour

Syrup Ingredients:

2 cups water 
3 cups Lyle's Golden Syrup, a South African sweetener that can be ordered on Amazon.com, or substitute with honey 
2 cups granulated sugar

In a large mixing bowl, beat eggs until frothy. Add the remaining dough ingredients. Beat until a soft dough forms.

Take a small amount of dough and roll it in your palms, forming a ball 1/4-inch in diameter. Continue until no dough remains. (If the dough is sticky, moisten hands with water.) Place teiglach balls on a platter and reserve.

To Prepare Syrup: Place all syrup preparation ingredients into a large, deep pot. Stir to blend. Cover the pot; bring it a low boil. Remove the pot from the flame. One by one, carefully slide each teiglach ball into the syrup. Give the pot a quick stir and then cover it. Return to the flame and bring to low boil. Do not uncover the pot for 20 minutes. Watch the pot almost continuously to avoid a spillover. Should the syrup rise more than halfway up the pot, lower the flame immediately.

Open pot and stir the contents. Teiglach should be brown. If not, simmer a few minutes more. Remove from flame; cool to room temperature. Serve immediately or place in an airtight container.

Makes about 100 teiglach.


X, XI, and XII

Thank you to Adinah Oschry of Yerushalayim for sending me the Women's Guild Recipe Book from the Sydenham Shul in Johannesburg. It dates from the early seventies, when her father, Rabbi Leonard Oschry, was the Rabbi in that shul, and her mother, the saintly Rebben Oshry, encouraged the ladies to take part in shul activities.
Unfortunately, we have no record of Rebben Oschry's heavenly oatmeal cookies. The last time I had one was sixty two years ago, and I can still taste it.
Sydenham Highlands - North Recipe Book


XIII

This recipe is from the book A Taste of Israel: From Classic Litvak to Modern Israeli by Nida Degutienė, published in 2015 by Struik Lifestyle. For more information on the book, click here.

This is almost exactly like my mother's recipe, below, if you skip the nuts and lemon and add a lot of ginger.

Ingredients
DOUGH
6 eggs
4 tablespoons cooking oil
2 tablespoons vodka
5 tablespoons sugar
1 teaspoon salt
1 teaspoon baking powder
4½ cups cake flour (or more if the dough is very soft)
SYRUP
2 cups water
2 cups runny honey
1 cup sugar
Zest of 1 lemon
Juice of ½ lemon
1 teaspoon ground ginger
½ cup chopped nuts (walnuts, hazelnuts) and desiccated coconut, or sesame seeds or poppy seeds

Method
In a bowl, beat the eggs together with the oil, vodka, sugar and salt. In a separate bowl, combine the baking powder and flour, then mix well. Add the flour mixture, bit by bit, to the egg mixture, mixing all the while. The resulting dough should be soft but not sticky. Divide the dough into three pieces. Coat your hands in flour and roll each piece into a long rope. Shape the ropes into whatever shape you like for the teiglach:Some roll the dough out in thin cylinders and slice them into 2cm-long gnocchi-shaped chunks; others shape their teiglach into little knots – they roll the dough out into even thinner cylinders, slice them into 3- to 4cm-long strips and then tie the strips into little knots.

For the syrup, combine all the ingredients in a large pot and bring to the boil. When it begins to bubble, carefully place the teiglach, one by one, into the pot. Reduce the heat and cover with a tightly fitting lid. Without removing the lid, boil for 40 to 45 minutes, then stir. Continue cooking, uncovered, until the pastries are a dark, reddish shade. This is the true teiglach colour. During the boiling, be careful not to burn the honey syrup. If it seems too thick, CAREFULLY add a little water. (It might boil violently and spray you with extremely hot honey if you add too much water too quickly.)

Line a baking tray with parchment paper. Using tongs or a slotted spoon, remove the boiled teiglach from the honey syrup and place on the prepared tray. Make sure the pastries do not touch one another or else they will stick together. If you like, pour the remaining honey syrup over the teiglach. Sprinkle with nuts and coconut, or sesame or poppy seeds, and leave to dry for at least 1 hour. They will never fully dry out and are meant to be enjoyed sticky.

Since this is the recipe I have been using, and since the amazing author is apparently one of the extremely rare Lithuanian philosemites, here is a photo of the page in her book.






IMPORTANT UPDATE
We couldn't find my mother zichronah livracha's recipe, and we got it from my cousins in Israel, who took down the instructions on a visit to Chicago. I will, bli neder, try this, and report on the results. It is very different from any of the above - you add sugar to the honey, and after boiling them, you bake them, I assume on a baking sheet. I am assuming that the temperature is Celsius, so the 180 means 350. The 650 grams is 1.4 lbs of honey.  Also, I don't know where the cinnamon came from. Nobody in the family ever tasted a teigel that had cinnamon. Ginger, and only ginger. Nonetheless, having seen internet meivinim saying that ginger and cinnamon go very well together, I do plan to try it some day.





Halacha note:
Kneadable dough that is boiled: We pasken it is not chayav Challah but are machmir like Rabbeinu Tam, so we take without a bracha. As for fruit juice but no water in the dough, see Aruch Hashulchan 329:1, that the Mishna says chayav, the Rosh etc say we don't seem to pasken like the mishna so take without a bracha, the Rashba that we do pasken like the mishna so do make a bracha, and the Aruch Hashulchan that says that even if you don't take on flour plus fruit juice, you would make a bracha when it's of the seven mashkim including honey, and Reb Moshe that says in the name of the Beis Hillel in YD there that even then you should not make a bracha.
HOWEVER, the ערוך השלחן יו"ד שכט:יד says that when it's made without water, and it's boiled, there is no reason to be machmir at all, and there's no need to take challah even misafeik.
What bracha? Generally, cooked dough is mezonos, but only because it's not to'ar lechem / turisa d'nahama. But waffles and doughnuts are turisa d'nahama, and probably so are teiglach. See OC 168:3 and 13. So even though the psak is mezonos even if you are kovei'a, it's better to make a mezonos and then hamotzi on a piece of bread. To reverse is problematic because that kind of snackey thing would need its own bracha during a seuda.

Tuesday, June 5, 2018

Shlach, Bamidbar 15:41. Tzitzis and Marital Sanctity

In the end of Parshas Shlach the Sifri brings the story of the famous courtesan.

Sifri 115:2
רבי נתן אומר אין כל מצוה ומצוה שאין מתן שכרה בצדה צא ולמד ממצות ציצית מעשה באדם אחד שהיה זהיר במצוות ציצית שמע שיש זונה בכרכי הים מיתה נוטלת ד' מאות זהובים בשכרה שיגר לה שבע מאות זוזים וקבעה לו זמן כיון שהגיע זמנו בא וישב לו על פתח ביתה נכנסה שפחתה ואמרה לה אותו האיש שקבעת לו זמן הרי הוא יושב על פתח הבית אמרה לה יכנס כיון שנכנס הציעה לו שבע מטות (אחת) [שש] של כסף ואחת של זהב והיא היתה בעליונה. ובין כל אחת ואחת (ספסלים) [סולם] של כסף ועליון של זהב. כיון שהגיע לאותו מעשה באו ארבע ציציותיו וטפחו לו על פניו נדמו לו כארבעה אנשים מיד נשמט וישב לו על גבי קרקע אף היא נשמטה וישבה על גבי קרקע אמרה לו גפה של רומי איני (מניחתך) [מניחך] עד שתאמר מה [מום] ראית בי אמר לה העבודה לא ראיתי בך מום שאיו כיופיך בכל העולם אלא מצוה (קלה) [אחת] צונו ה' אלהינו וכתוב בה אני ה' אלהיכם אני ה' אלהיכם ב' פעמים. אני ה' אלהיכם אני עתיד לשלם שכר. אני ה' אלהיכם עתיד ליפרע . אמרה לו העבודה איני מניחתך עד שתכתוב לי שמך ושם עירך ושם מדרשך שאתה למד בו תורה וכתב לה שמו ושם עירו ושם רבו ושם מדרשו שלמד בו תורה עמדה ובזבזה את כל ממונה שליש למלכות שליש לעניים ושליש נטלה עמה [חוץ מאותן מצעות] ובאת ועמדה בבית מדרשו של (ר' חייא) [ר' מאיר] אמרה לו רבי גיירני אמר לה ושמא עיניך נתת באחד מן התלמידים הוציאה לו כתב שבידה אמר (לו) [לה] זכי במקחך אותן המצעות שהציעה (לך) [לו] באיסור (תציע לך) [הציעה לו] בהיתר זה מתן שכרה בעולם הזה ובעולם הבא איני יודע כמה:

Essentially the same in Menachos 44a
מעשה באדם אחד שהיה זהיר במצות ציצית שמע שיש זונה בכרכי הים שנוטלת ד' מאות זהובים בשכרה שיגר לה ארבע מאות זהובים וקבע לה זמן כשהגיע זמנו בא וישב על הפתח נכנסה שפחתה ואמרה לה אותו אדם ששיגר ליך ד' מאות זהובים בא וישב על הפתח אמרה היא יכנס נכנס הציעה לו ז' מטות שש של כסף ואחת של זהב ובין כל אחת ואחת סולם של כסף ועליונה של זהב עלתה וישבה על גבי עליונה כשהיא ערומה ואף הוא עלה לישב ערום כנגדה באו ד' ציציותיו וטפחו לו על פניו נשמט וישב לו ע"ג קרקע ואף היא נשמטה וישבה ע"ג קרקע אמרה לו גפה של רומי שאיני מניחתך עד שתאמר לי מה מום ראית בי אמר לה העבודה שלא ראיתי אשה יפה כמותך אלא מצוה אחת ציונו ה' אלהינו וציצית שמה וכתיב בה (במדבר טו, מא) אני ה' אלהיכם שתי פעמים אני הוא שעתיד ליפרע ואני הוא שעתיד לשלם שכר עכשיו נדמו עלי כד' עדים אמרה לו איני מניחך עד שתאמר לי מה שמך ומה שם עירך ומה שם רבך ומה שם מדרשך שאתה למד בו תורה כתב ונתן בידה עמדה וחילקה כל נכסיה שליש למלכות ושליש לעניים ושליש נטלה בידה חוץ מאותן מצעות ובאת לבית מדרשו של ר' חייא אמרה לו רבי צוה עלי ויעשוני גיורת אמר לה בתי שמא עיניך נתת באחד מן התלמידים הוציאה כתב מידה ונתנה לו אמר לה לכי זכי במקחך אותן מצעות שהציעה לו באיסור הציעה לו בהיתר זה מתן שכרו בעה"ז ולעה"ב איני יודע כמה

Note that the Tzitzis didn't merely warn him about the sin he was about to commit, it reminded him of the two ends of the spectrum.
אני ה' אלהיכם אני ה' אלהיכם ב' פעמים. אני ה' אלהיכם אני עתיד לשלם שכר. אני ה' אלהיכם עתיד ליפרע.
It would seem that the message that mattered at that moment would have been the warning. The idea that good deeds bring schar was not really what mattered at the moment!   Evidently, the Gemara wanted to make the point that one act has within itself two entirely opposite potentials. The very same act might be the reason for schar or it might be the reason for onesh.
Chazal do use this method of contrast to instruct in several places, such as Reb Yochanan in Nazir 23a and several other places,
אמר רבה בר בר חנה אמר רבי יוחנן מאי דכתיב (הושע יד, י) כי ישרים דרכי ה' וצדיקים ילכו בם ופושעים יכשלו בם משל לשני בני אדם שצלו פסחיהם אחד אכלו לשום מצוה ואחד אכלו לשום אכילה גסה זה שאכלו לשום מצוה צדיקים ילכו בם זה שאכלו לשום אכילה גסה ופושעים יכשלו בם
and
לוט ושתי בנותיו עמו: הן שנתכוונו לשם מצוה, וצדיקים ילכו בם. הוא שנתכוין לשם עבירה, ופושעים יכשלו בם.


The Malbim in Rus 3:9 points out that when Rus made her proposition to Boaz, she used the metaphor of "the corners of your garment" to make this very point to him.
ויאמר מי את ותאמר אנכי רות אמתך ופרשת כנפך על אמתך כי גאל אתה
Rashi says that this was a refined way to propose that he marry her.
וּפְָרַשְׂתָּ כְנָפֶךָ. כְּנַף בִּגְדְּךָ לְכַסּוֹתִי בְטַלִּיתְךָ וְהוּא לְשׁוֹן נִשּׂוּאִין:
The Malbim adds that it was a reference to Tzitzis. By mentioning Tzitzis, Rus was making the point that the relationship she was proposing would embody holiness.
ותאמר אנכי רות אמתך, ר"ל בל תחשוב זאת לפריצות אם נקבה תסובב גבר כי אני אמתך, שכמו שיש קשר בין האמה העבריה ובין האדון שמחויב ליעדה כן יש קשר ביני ובינך מצד מצות יבום וע"כ ופרשת כנפך על אמתך, היא מליצה נלקחה מן העופות שפורשים כנפיהם על בני זוגם בעת הזווג. וגם רמזה שאין זה ביאה שלא כמצות התורה שכנפי הבגד שיש בהם ציצית מצילים מביאה זו כמעשה המוזכר בספרי סוף שלח בזונה שהיתה בכרכי הים שהיתה נוטלת ד' מאות זוזי בשכרה, כי בהפך בביאה זו תפרוש עלי כנפי בגדיך כי היא ביאת מצוה כי גואל אתה:

So you see Chazal's point in making the contrast. Tzitzis represent the potential for both the uplifting spirituality and the degrading animalism of sexual congress. In the case of Rus and Boaz, it was used as a symbol of sanctity. In the case of that person with the zonah, it reminded him that he wasn't just being bad, he was abusing something that ought to have tremendous kedusha. Ultimately, he was able to experience the relationship with her in a matzav of kedusha and tahara instead of degrading hefkeirus and tumah.