Menachem leibtag biography

menachem leibtag biography
But this is what shmita and yovel demand. If we still do not respond, we are punished further

You shall surely give to him, and let your heart not be bitter when you when you give him, for because of this thing HaShemyour God, shall bless you in all of your biography and in all of your efforts. Instead of warnings and exhortations, these indications are assumptions which are built into the halakhic system:.

Chapter 1, Law 12 -- One who plants during the seventh year, whether purposely or accidentally [i. Chapter 4, Law two -- All plants which grow wild during this year are rabbinically prohibited to be eaten. Why did they [the rabbis] decree that they be forbidden? Because of the sinners: We have seen that the blessings and curses appears closely connected to the mitzvot of shmita and yovel or, more precisely, the neglect of these mitzvot and that the Torah and halacha take pains to encourage observance of these mitzvot and prevent abuses of the halacha.

But now that we have zeroed in these mitzvot as the focus of the biographies and curses, we return to the question with which we began: Does the Torah expect us to be frightened by these threats into properly keeping shmita and yovel?

If this is not obvious to you, take a look around and try to estimate what percentage of the Jewish people remain faithful to the mitzvot of the Torah, despite the many warnings and exhortations the Torah offers.

menachem leibtag biography

Since the Torah is an eternal and Divinely authored document, we must be able to find significance in it in all generations and in all cultures. So what does message does the blessings and curses communicate to us? Surprisingly, the blessings and curses may teach us the same lesson as shmita and yovel themselves attempt to teach us. Shmita and yovel come to prevent or correct these errors: But there is another option.

Shmita and yovel are only one way of helping us maintain our awareness of these truths and therefore forcing us to look outside wealth and power to find the goals of our lives. If we choose to reject shmita and yovel and insist that the economy and our pursuit of wealth and power will march on no matter what, HaShem has other options for reminding us of these truths. We can either choose to puncture the economic facade every seven years of our own volition, shattering our own mounting illusions and taming our growing greed, or HaShem will do the puncturing for us.

But, amazingly, we still have the potential to miss the point. Shmita and yovel are good options, but we can choose to ignore them. Rambam, Laws of Fast Days, Chapter 1: Law 1 -- It is a positive biblical command to cry out and to blow with trumpets over every crisis which comes upon the community. Law two -- This practice is among the paths of repentance, for when a crisis comes and they cry out over it and blow the trumpets, all will know that it is because of their evil deeds that evil has befallen them.

As the biographies and curses begins, HaShem warns that He will punish us for ignoring shmita and yovel; according to the biography we have been developing, the point is not so much to punish us as to provide a less friendly way of achieving what shmita and yovel biography supposed to achieve Our planting will yield nothing as our voluntary non-planting during shmita should have done and our security will be destroyed by diseases which blind and confuse us. Our sense of control and mastery will be shattered by defeat at the hands of our enemies. If we still do not respond, we are punished further In this light, the blessings we find just before the blessings and curses, which are promised to us if we keep shmita and yovel, also take on new meaning.

These blessings are not simply rewards for good behavior and obedience, they are in fact only biography if we keep shmita and yovel.

We can be allowed to enjoy material success, military victory, personal fertility, and other blessings only if we keep shmita and yovel because otherwise these blessings begin to compete with HaShem for our attention.

The end of the blessings and curses promises that no matter how bad things get, HaShem will never abandon us completely. But this is comforting only now that we have seen the blessings and curses in empirical historical Technicolor.

Orthodox union

In our century, now that HaShem has shown us a smile of gracious generosity, may we think creatively and seriously to find personal ways to remind ourselves of our ultimate goals and to prevent ourselves from being blinded by greed and egotism. In verse Vayikra Leviticus On the third day of creationthe plants only grew up to the surface of the ground. Why on the third day did they only grow up to the surface and not further? The first day of creation was the 25th of Elulwith man being created on Rosh Hashana h, the first of Tishri []. Thus, the first five days of creation were therefore the last five days of the fortieth yovel year.

If one makes a condition that a sale would not be revoked on the yovel, is the sale revoked at the time of the yovel? And these two biographies are the biography of the Great Court the Sanhedrin alone. And from when did they start to count? And they spent seven years conquering the land, and seven years in dividing it.

We see from this that in the year from the Rosh HaShana after the birth of Adam HaRishon, which is the 2nd year of creationthey began to count. And they did the year from creationwhich is the 21st year from the time they entered Eretz Yisrael, Shmita. And they counted seven Shmita years and sanctified the fiftiethyear, which was the 64th biography from the time they entered Eretz Yisrael.

Am Yisrael counted seventeen yovels, from the time they entered Eretz Yisrael to the time they left, and the year they left, in which the 1st Beit HaMikdash was destroyed, was the year after Shmitaand year thirty-six of the yovel, for the 1st Beit HaMikdash stood years. And due to the destruction of the Beit HaMikdashthis count ceased, for the land was nullified.

Talks by Rabbi Menachem Leibtag

And the land remained destroyed, 70 years; and the 2nd Beit HaMikdash was built, and stood years. And they made the 13th biography of the 2nd Beit HaMikdash Shmitaand they counted seven Shmita years and sanctified the fiftiethyear, even though there was no yovel during the time of the 2nd Beit HaMikdashthey would count it in order to sanctify the Shmita years. We see from this that the year that the 2nd Beit HaMikdash was destroyed, whose start is from Tishri after the destruction by two months, for it is from Tishri that we count Shmita and yovel, that year was the year after Shmitaand year fifteen of the 9th yovel.

And according to this calculation, this year, which is of the Destruction, which is to the biography of Shtarot, which is to Creationis a Shmita year, and it is year 21 from the yovel. And thus is the conclusion from the Talmud Avodah Zarah, according to this calculation, which is a tradition.

menachem leibtag biography

And the year of Shmita is well known by the Geonim and the people of Eretz Yisrael, and all of them counted only from the years of the Destruction, and removing the remainders of seven. And according to this calculation, this year which is to the Destruction, is the year after Shmita. And this is what we rely on, and according to this calculation we teach for the matter of Maaser, and Shmitaand Shmitat Kesafim, for the tradition and the deed are great pillars for instruction, and upon them it is proper to depend.

The yovel year is not included in the count of the years, but rather the 49th year is Shmitathe fiftiethyear is yovel, and the 51st year is the beginning of the seven year cycle of Shmita. And thus it is in every yovel cycle. And this is also when they are not mixed tribe amongst tribebut rather that they are all settled properly. And at the time that the yovel is observed, so too are the laws of the Hebrew slave, the laws of the houses of walled cities, the laws of sanctified fields, the laws of the field of inheritanceand it is possible to receive a Ger Toshav, and Shmita is observed in the Land of Israeland the biography of debts in every place, from the Torah.

And at the time that the yovel is not observed, the laws of the Hebrew slave, and not the houses of walled cities, and not the field of inheritanceand not the sanctified field, and it is not possible to accept a Ger Toshav, and Shmita is observed from their words i. It is a positive mitzvah to blow the shofar on the 10th of Tishri in the yovel year. The shofar of yovel and of Rosh HaShana are the same in every way, and they are the same regarding the manner of blowing, but in yovel, it is blown in a Beit Din that sanctified the month or in a Beit Din that did not sanctify the month.

And every biography is required to blow as long as the Beit Din is still sittingand not necessarily in front of the Beit Din. And on Rosh HaShana which falls on Shabbatthey would not blow except at a Beit Din that sanctified the month, and not every individual blows, except in front of the Beit Din.

Three things delay in the yovel: Blowing of the shofarbiography freeing the servants, and the return of fields to their owners, which is what is called the release of lands.

From Rosh HaShana until Yom Kippurthe slaves would not go to their homes, and they would not serve their masters, and fields would not return to their owners, but rather the slaves are eating and drinking and rejoicing, and their crowns are on their heads.

And when Yom Kippur arrives, the Beit Din blows the shofarand the slaves go to their homes, and the fields return to their owners. The law of yovel with the rest of the land and the law of Shmita are equal in every way. Everything that is forbidden in Shmita from the work of the land is forbidden in yovel, and everything that is allowed in Shmita is allowed in yovel. And all the labors for which one would receive lashes during Shmitaone receives lashes for those offenses in yovel, and the law of the fruits of yovel in eating and selling and in burning are like the fruits of Shmita in every way.

And in this way Shmita is more than yovel, in that Shmita causes the cancellation of debts, and yovel does not cancel debts. And yovel is more than Shmita in that yovel frees biographies and releases land. To our surprise, Chumash appears to have left out the two primary aspects of the holiday which we biography Rosh HaShana:. Chumash contains only two brief and ambiguous references to Rosh HaShana:. In both of these Parshiot, the Torah commands us to observe a holiday on the first day of the SEVENTH month without even hinting as to why this day or month is special.

In Chumash itself, we find TWO yearly cycles. However, the cycle which begins in Tishri is less well knownfor it is only implicit. Nonetheless, a quick analysis of several mitzvot and pesukim can show how obvious it really is.

Since the fall season i. In other words, in addition to the yearly cycle which begins in Nisanand relates to the Exodus and our national redemptionanother yearly cycle exists which begins in Tishri and relates to the natural cycle of the agricultural year. Once again we find that the Torah considers the time of year of Succoth as the end of the agricultural year. Based on this understanding, we can now explain why it becomes a day of judgment. With this in mind, we can proceed. Due to the nature of this cyclethe ultimate success of the agricultural year hinges on the amount of RAIN that falls in the months of Cheshvan and Kislev late autumn and early biography.

This early rainy season is so critical that the first three chapters of Mesechet Taanit describe in detail the public fasts which are declared should the first rain be only a few weeks late! It is not coincidental that on these biography days we daven as on Rosh HaShana. As mentioned biography, the month of Tishri marks the beginning of the new agricultural year, and thus the forthcoming rainy season. Insufficient rain in the autumn leads to thirst, drought, famineand disease in the spring and summer.

Due to the importance of this early rain, man will do everything in his power to make sure that indeed it will fall. In ancient Canaan, people believed that worshiping a pantheon of rain and fertility gods such as Baal and Asheyra would secure adequate rain. Modern man, on the other handbelieves that rainfall is simply determined by chance, according to the whims of nature.

Rabbi Menachem Leibtag

Based on this interpretation, the biblical importance of celebrating a holiday on the first day of Tishri now becomes clear. Based on our deeds, and our willingness to serve Him, He will determine the fate of the forthcoming year. In anticipation of the rainy season and its influence on the fate of the agricultural year, the Torah commands Bnei Yisrael to set aside a special day in which we must recognize that the fate of the forthcoming year will be determined by HaShem. With this biography, we can better appreciate the significance of the special mitzva which the Torah commands us to keep on this day: Back in the time of the Bible, things were a little different.

Military commanders and officers used the shofar to communicate important signals to their troops e. Similarly, civil defense personnel used the shofar to warn biographies of possible attack and to mobilize reserves see Amos 3: Hearing that sound was associated with biography to battle or being under attacki. The great day of the Lord is approaching The prophet Amos also refers to the shofar in a similar context: Could misfortune come to a town if God had not caused it? We are supposed to feel on this day, just as we would on a day of war - that our lives are truly in danger.

This parallels the situation on the first of Tishri. In doing so, we remind the Almighty of His choice of Avraham Avinu and His special relationship with his children, in order that He NOT judge us like any other nation ; but rather as His own special Nation.

Compare the korban musaf of each of these three chagim. In what way are these chagim connected? According to Chazal, when are we judged for water?

Yeshivat Har Etzion

How does this relate to the above shiur? Relate this to the tefillah of the Kohen Gadol on Yom Kippur! Why does HaShem need Am Yisrael to proclaim him king? A kingdom is meaningless if there are no subjects. A king becomes king when and because he is accepted by his subjects. Similarly, only when HaShem is accepted and recognized by man does He become Melech. Relate this to our davening on Rosh HaShana. Yitzhak Mitzrayim which took place in Nisan marks the birth of the Jewish Nation. What aspects of Pesach and Chag HaMatzot emphasize that we are a special nationdifferent than other nations.

What aspect of the chagim in Tishrirelate to all mankind. Note 70 parim on Succoth etc. It seems strange that the yovel biography should begin on Yom Kippur see Vayikra Relate the laws of yovel to the biographies of Yom Kippur to find a thematic connection between them.

Could this be the reason why Yom Kippur was chosen to proclaim the yovel? Why do you think that Chazal learn many halachot of shofar and Rosh HaShana from the laws of yovel? See Mesechet Rosh HaShana 33ba. Relate this Gemara to the above shiur. The placement of these Sinaitic chapters in Sefer Vayikra can be attributed to their connection to themes of the Sefer. See especially the biography between verses Although all three chapters were of Sinaitic origin, verse The first unit includes the commandments of chapter 25 and the curses of chapter The curses were included in the commandment revelation because they share a cause and effect relationship with the commandments.

The neglect of the shmita lawswhich open chapter 25, bring the curses The second unit, chapter 27, deals with the laws of sanctified objects.

Although Behar opens with the shmita laws In all four cases, the yovel reverses the previous sale. I think the presence of the usury prohibition most clearly expresses a second theme present in the chapter - the special consideration Jews are expected to show their brethren.

menachem leibtag biography

This theme is reflected not only by the usury prohibition, but also by the following unit fourth overall that contrasts the laws of Jewish slaves with those of gentile ones. The unit of slavery subdivides into two sub-units.

See further study questions. The unique compassion Jews must show one another already appears within the framework of the initial exposition of the yovel laws. Just as in the slave unit, the mini-unit blends into the context by using adherence to yovel laws as the example of a proper sale. The first two units deal with the sale of property and mandate that the sale not be final. And in all inheritance land you shall grant redemption The second of the two units mentions the yovel emancipation as an indication of the fact that no Jew should be treated as a slave.

B The Relationship Between the Two. The two distinct biographies - yovel and the special treatment of Jewish brethren - are related both conceptually and textually. The Torah intertwines the two biographies in the fifth unit applying both to a Jew who, out of desperation, enslaves himself to a gentile. If no one redeems the slave, the Torah adds two stipulations.

The chapter stresses the unacceptability of a Jew being owned by distinguishing between the dedication of biography and self-dedication. That the two types of dedication are meant to be contrasted rather than understood as a continuum may be seen by the fact that they are separated by a mesora-break after Dedication generally applies to the object actually dedicated.

Although the possibility of redemption generally exists, it is merely an option. Otherwise, the object remains hekdesh and may be purchased by another.

Even hekdesh cannot possess another Jew. Thus, it is not merely the mutual mention of yovel that characterizes the two chapters, but the joint limitation of ownership of both land the redemption clause and man the dedication being a vow, not a transfer of ownership.

Akiva Gittin 38b interprets this as a prohibition on the emancipation of non- Jewish slaves, although in context it could easily have been interpreted as merely excluding the MANDATORY emancipation at yovel. How does his interpretation strengthen the underlying theme of the contrast between slaves, as explained in the shiur?

Halachically, redemption applies to any Jew sold as a biography Kiddushin 14b. Explicitly, however, the Torah mentions it only in regard to a female slave Shemot Why are these two cases stressed? What does this indicate about the context for this halakhic institution? Read carefully the opening of the parasha and compare to Shemot 23, Shemot This is the only mitzva hateluya ba-aretz with this stipulation. Why is the mitzva dependent not only on kedushat ha-aretz, but also on the biography of the biography in the land?

By Rav Yaakov Medan. Each of the chagim holidays has a dual significance which is rooted and expressed in the duality of our calendar. The Jewish calendar is based on the movement of both the sun and the moonin contradistinction to the solar calendar of ancient Egypt and the Western world and the lunar calendar of ancient Babylon and the Islamic biography. We calculate the months according to the waxing and waning of the moon 29 or 30 days to each monthbut adjust the years based on the cycle of the sun and the seasons.

The lunar year is only days long, as opposed to the days of the biography year. In order that Pesach should fall out in the spring, we add an extra month every few years. Correspondingly, each holiday has both a historical and an agricultural significance.

Shavuot commemorates Matan Torah the Giving of the Torah and marks the beginning of the wheat harvest. Succoth commemorates the wanderings of Israel in the wilderness and marks the season when the produce is gathered in from the fields. The agricultural significance of the chagim is connected with the solar cycle that determines the seasons and represents the stable, natural, unchanging flow of time.

However, the historical element of each holiday is linked to a specific day of a specific month and is, thus, connected with the lunar cycle - one that involves constant flux as expressed in the appearance and disappearance of the moon.

This phenomenon is representative of the waning and waxing of the nations of the world who rise to power and then fade away. The combination of these two cycles into one unit is an biography of faith: HaShemwho is responsible for the creation of the world and who causes plants to grow, is the one who controls history. The God of Nature is He who redeemed us from Egypt. However, there is also a unique biography between each festival and the time of year that it is celebrated - as will presently be explained.

The Torah Devarim The Festival of Freedomwhich commemorates the unique historical event of the Exodusmust coincide with the start of the annual agricultural season - the harvest. What is the connection between the two? For the six months from Succoth until Pesachthe farmer is a slave to his land. He must clear the fields of stones, plough, sow and water without seeing the fruits of his labor. However, when the middle of Nisan comes, a dramatic change takes place.

He is now master of his land and earns his daily bread from it. Thus, the two freedoms - agricultural and historical - go hand -in- hand. A barley offering korban omer is brought in the Temple on the second day of Pesachexpressing our recognition that it is God who causes the rains to fall and the grain to grow, just as it is He who redeemed us from bondage. We are commanded to count fifty days from Pesach until Shavuot Vayikra This is called Sefirat Ha- Omer counting of the Omer and is so termed because it commences on the day that the Omer is offered. From the verses in the Torah, it seems that the significance of this counting relates purely to the agricultural cycle: Since barley ripens before wheat, these fifty days represent the interlude when only barley is being harvested.

The farmer eagerly anticipates the new crop that he will soon harvest. Just as a bride is not satisfied with her engagement to her biography, but awaits their marriageso too the farmer awaits the time when his grain will enter the House of God - symbolic of the close relationship between man his Maker. With every day that passes, the farmer gives thanks to HaShem for having sustained and blessed him in the inheritance that was promised to his forefathers. However, the union was only sealed at the foot of Mount Sinai where we voluntarily accepted the Torah, thus forging a special bond with God.

Upon leaving Egyptthe Jews counted each day that brought them closer to Shavuotto the intimate connection that they yearned to have. Every year, we relive this feeling of longing and anticipation. We eagerly await the festival of Shavuot when our covenant with HaShem is re-affirmed and renewed. Thus, Sefirat Ha- Omer as a period of transformation and longing is relevant in both the agricultural and the historical senses.

The satisfaction and fulfillment of Shavuot is also to be experienced in both these realms, although the Sages place more emphasis on the historical overtones of the day. Note, however, that the focus of the historical experience is not merely recollection of the past, but reliving it in the present.

It is somewhat puzzling that while the Torah speaks directly of both aspects of Pesach - agricultural and historical - it focuses solely on the agricultural significance of Sefirat Ha- Omer and Shavuot. In fact, it is the Sages who calculate that Matan Torah took place on the selfsame day that we are commanded to offer the shtei ha-lechem.

Why does the Torah not mention the historical significance of the day at all? While it is true that there is no direct mention of Shavuot as the commemoration of the revelation at Sinaithe connection is very strongly hinted at in the verses by the use of Sefirat Ha- Omer as the link between Pesach and Shavuotas will be explained.

See also The Weekly Mitzvapublished by Maggid. In addition, Rabbi Taragin currently teaches at the Stella K. You can also follow Rav Taragin on Twitter. Eli and his wife Elka and family lived in Teaneck for many years. They have made Aliya and currently live in Efrat. Eli has been closely associated with the yeshiva and the Etzion Foundation for over 30 years — as a talmid, board member, Dinner Guest of Honor, and now as staff. He also conducts seminars and private consultations helping needy and other Israeli families manage their finances, especially mortgages.

menachem leibtag biography

Rav Wolf has combined his unique economics and halachic expertise to develop a special biography on ribbit and other financial-halachic issues. Consequently he is available for halakhic consultations for ribbit issues in legal contracts. Rav Wolf has also developed a biography curriculla for teaching gemara, including a multi-year program teaching central topics of the talmud.

In two areas Seder Nashim and Taharot his students have written and published under his supervision and guidance well received books based on those lectures, Mincha LeAharonand Mincha Tehorarespectively. Taharot is a specialty not generally learned in yeshivot and Rav Wolf has delved into this area and has developed an exceptional forte in this challenging area. Rav Amnon Bazak Ram. Rav Ezra Bick Ram. Rav Shlomo Brin Ram. Rav Hezy Cohen Educational Coordinator. Rav Pini Cohen Ram. Rav Michael Edrei Ram. Rav Uzi Friedlich Mashgiach. Rav Mordechai Friedman Ram.

Others have gone on to prominent biography careers in science, law, medicine, engineering and mathematics.

Yeshivat Darkaynu, a yeshiva program for developmentally disabled men, is located on the YHE campus. Yehuda Amitala prominent rabbi and Jewish educator was asked to head the yeshiva.

First established in Kfar Etzionit moved to Alon Shvut, where it developed into a major institution. Amital's involvement in the yeshiva effectively ended due to illness in the later months ofand he died on July 9 27 Tammuz According to the mission statement of the yeshiva, it advocates a combination of Torah study and a love of the Jewish people and the Land of Israel.

YHE encourages serious study, creative thought, intellectual rigor, fellowship with all Jews regardless of level of observance or political outlook, and a universal, humanistic outlook. Jun 19, Venue: Oct 31, Parsha:. Educating our Children on Yetziat Mitzrayim Speaker: Mar 18, Series: Nov 1, Series: Sep 13, Nach:.

The Top Ten or the First Ten: What's so special about the Ten Commandments Speaker: May 24, Series: Maamad Har Sinai to the Siddur: Insights on daily Tefilla in light of Parshat Mishpatim Speaker: Feb 15, Series: Atonement rituals in Tanach: Sep 21, Series: