Avodah Mailing List

Volume 36: Number 73

Mon, 25 Jun 2018

• 1. Re: Directions on Shabbat (Akiva Miller)
• 2. Re: When Shabbos is Motzaei Rosh Chodesh (Akiva Miller)
• 3. Individualism? (Rich, Joel)
• 4. When Shabbos is Motzaei Rosh Chodesh (Michael Poppers)
• 5. BALAK "JACOB'S TENTS, ISRAEL'S DWELLING PLACES, MADE IN THE IMAGE OF GOD" (Cantor Wolberg)

Perhaps the machmirim would say to respond, "It is Shabbat and it is assur
to drive, so I cannot tell to how to go. BUT I will tell you this: Do not
go on such-and-such a road, because it will take you through such-and-such
a dangerous area." That would not be a problem by those who the OP refers
to as machmirim, it seems to me.

(Of course, personally, I would label Rav Shlomo Zalman Auerbach as the
machmir, and would use the response he suggests: "It pains me that you are
driving on Shabbat, so to minimize the Chilul Shabbat, I will give you the
very best directions...")

Akiva Miller
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.
R' Akiva Blum wrote:
> Please see the Mishna Berurah 188:32 where he quotes the
> Acharonim that if during Seuda Shelishis someone davened
> maariv, he can no longer say retzei.

And R' Joel Rich asked:
> I wonder if he meant maariv literally or if one had intent
> and said atah chonentanu as havdalah - since in theory you
> can daven maariv after plag - would he say if you did that
> you don't say retzeih if you ate later?

This situation is raised by Rabbi Simcha Bunim Cohen in "The Radiance
of Shabbos" (ArtScroll). He writes (pg 95?), "If one interrupts a
prolonged meal to daven Maariv or recite Havdalah, he does not say
Retzeh in Bircas Hamazon afterwards. If one merely said Baruch
Hamavdil Bein Kodesh L'chol, he should still recite Retzeh in Bircas
Hamazon.

Rabbi Cohen cites MB 263:67 that if one said "Hamavdil Bein Kodesh
L'chol" during the meal, it is a "Tzorech Iyun" whether he can say
Retzeh. Then he cites Eliya Rabba 299:1, Petach Hadvir there, Chayei
Adam 47:24, Kaf Hachayim Palagi 31, and Rav Moshe Feinstein all as
saying that one *can* still say Retzeh, but that Shulchan Aruch Harav
188:17 says not to.

Personally, I am surprised that so many poskim distinguish between
Maariv/Havdala on the one hand, vs. Omitting Shem Umalchus on the
other hard. Here is a situation which will illustrate this point:
Suppose someone had a long seuda shlishis, and after Tzeis he said
Baruch Hamavdil Bein Kodesh L'chol, and then he actually did a
melacha. Would those poskim still say that he should recite Retzeh in
Bircas Hamazon?

Akiva Miller

Anecdotally, it seems to me I've seen an increase in "individualistic"
practices across the orthodox spectrum [e.g., davening at one's own pace
with less concern as to where the tzibbur is up to (shma, shmoneh esrai,
chazarat hashatz . . .), being obvious about using a different nusach
hatfila, wearing tfillin at mincha . . .] I'm curious as to whether others
have seen this? If yes, any theories as to why? (e.g., outside world
seeping in?)
KT
Joel Rich

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In Avodah V36n72 (to which I'm humming "Chai, Chai, Chai/Am Yisrael Chai"
:)), RJR asked:
>  BTW in theory, when we finish shalosh seudot after tzeit (maybe shkia?)
shouldn't tadir vsheino tadir say we daven before we bentch? <
Iff we're considering when one ended the meal; but then you're comparing
unlike items (BhM vs. Ma'ariv), not to mention that BhM is a Torah-level
*mitzva* while Ma'ariv is <fill in the blank>....
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"How goodly are your tents, O Jacob; your dwelling places, O Israel." [Num. 24:5]
 
Why the repetition?  What does each of these terms [tents and dwelling
places] represent?  And furthermore, why is the first appellation used
"Jacob" and the second one "Israel?"  In addition to the sensitivity and
modesty demonstrated by the arrangement of the tents and camps, the Sages
(Sanhedrin 105b) expound that these terms refer to the habitats of Israel's
spiritual heritage.  Tents (Ohalecha), alludes to the study halls, and
dwelling places (Mishk'nosecha), which is related to Shechinah, or God's
presence, alludes to the synagogues and Temples (Sforno).
 
Rav Kook has a novel interpretation. He says that the verse, which mentions
tents first, reflects a lower level and hence, uses the name Jacob, the
first and lesser name.	However, the verse which mentions dwelling second,
reflects a higher level. Thus, it uses the name Israel, Jacob's second and
more elevated name. The reason Rav Kook considers "tents" to reflect a
lower level and "dwelling places" a higher level is because the tent is
inherently connected to the state of traveling. It corresponds to the
aspiration for continual change and growth. The dwelling is also part of
the journey, but is associated with the rests between travels. It is the
soul's sense of calm, resting from the constant movement, for the sake of
the overall mission (sort of a parallel to Shabbos).
 
I delved into the gematria aspect of this and came up with some heavy,
mystical stuff.  The gematria for "Ohalecha Ya-akov" (your tents O Jacob)
is 248.  There are 248 positive mitzvot. The word 'Avraham' and 'bamidbar'
(In the wilderness) is also 248, as is the phrase 'Kol Adonai Elohim' (the
voice or sound	of Hashem, God). The word 'romach' (spear) is also 248. 
Now to tie all this together-- Balaam had intended, in a manner of
speaking, to use a 'spear' to harm the Jewish people and curse them 'in the
wilderness.'  However 'the voice of Hashem, God' caused Balaam to turn the
negative to the positive, (symbolized by the 248 positive mitzvos). Thus
when Balaam said "How goodly are your tents O Jacob," he was blessing the
Jewish people completely right from 'Abraham.' 
 
The gematria for "Mishk'nosecha Yisrael" (Your dwelling places, O Israel)
is 1,381.  As Rav Kook said, this part of the verse was on a higher level. 
In Gen: verse 25 (last part) and verse 26 (first part) we have: "Vayar
Elohim ki tov. Vayomer Elohim na-a-seh Adam b'tzalmeinue" ("And God saw
that it was good. And God said: "Let us make man in Our image..."). The
gematria for this is also 1,381 as is the word "Ha-ashtaroth" (the
principal Phoenician goddess, the consort of their chief male deity, Baal).
Though Balaam was steeped in idolatry ("Ha-ashtaroth"), when he pronounced
the second part of the phrase, ("mishk'nosecha Yisroel") God 'saw that it
was good.' And so, the "image of God" wins out! 
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