Parshat Behar discusses the mitzva of shemitta. What is the deeper meaning behind this unusual commandment?

Earth is finite and physical, while heaven is infinite and transcendental.  Because we are so involved in physicality, it is easy to get lost in it.  Somehow our material existence becomes real to us, while our spiritual essence remains vague and distant. Other religions preach that earth is the enemy and heaven is where your heart should be. In contrast, Judaism teaches that the earth was created to be the agent of our spiritual expression. This is especially true in the land of Israel. Indeed, Hashem chose to define us as a nation specifically there.

Everything physical has six sides: left, right, front, back, up, and down. The surface of reality is symbolized by six. The word six in Hebrew is shesh, two letter shin and atop the letters, six crowns - exactly the picture of six. Seven is inner reality, the part you don't see. It is what gives something purpose and what makes it real and eternal.

In the seventh year, the farmers don't work their land. They basically stop their daily business activities. By letting go of the cycle of earning and spending, one year out of seven, we can come to terms with the fact that there is something deeper and more purposeful than external reality. We become attuned to the Divine Providence that is specific to the land.

Many years ago I lived on a moshav in the north of Israel. There was a secular moshav nearby that employed Arabs to grow their flowers. The year before Shemitta, the Arab chief asked the non-religious moshav secretary to move their resources to something else other than flowers. The man refused and the next year they planted as always.  At first the rains were late in coming. This destroyed their first crop. After they replanted, the rain began falling in torrents and the seeds were swept downhill to the valley. They lost everything again.

When they asked the Arab chief how he had known, he answered, "Don't you know? For Jews nothing really grows well in the seventh year." He thought it was self-understood. In fact, the promise that this is how it will be is dependent on many factors including our collective level. Still it is something we can all see, at least to some degree.  Shemitta opens us up to the idea that there is an inner reality. During the year this reality becomes experiential, instead of just intellectual. Even those of us living out of Israel know it and learn it. By sensitizing ourselves to the intricate Divine Providence prevalent in our every-day life, the message of Shemitta will live on in our hearts.

Can you tie a knot on a Torah belt (gelilah) on Shabbat?

Today most shuls have clips or pre-tied belts, but the question may still come up. On Shabbat morning the knot is by definition temporary, as the Torah will be taken out again later in the day during Mincha. However, after Mincha the Torah will not be read again until Monday morning, thirty six hours later. According to the Rambam and the Rif it is still considered an ordinary temporary knot and it is permitted. According to Rashi, it is a quasi-permanent knot. There is a machloket if a quasi-permanent knot is a knot that is meant to last for more than a day or more than seven days. Therefore, the Mishna Berura advises against tying a knot meant to stay more than a day. However, in cases of need, there is room for leniency.

The Shulchan Aruch writes, based on the Rambam and the Rif, that tying a temporary knot for a mitzva is permitted. However, if the Torah will not be used again for more than six months, one should not tie such a knot on Shabbat.

Adjusting a necktie

Making a Half Windsor slip knot in a tie is permitted.  A Double Windsor knot could pose a problem as it is considered a more professional type of knot. There may be room for leniency based on a comment of Sharei Teshuva that discusses belts. A double knot on a raincoat belt is permitted because it is a loose, ordinary, temporary knot that is undone regularly. Both a belt and a tie are made of thick material which is usually tied loosely. However, tying a tight double knot on a women's thin dress belt should be avoided. 

Is it permitted to make a tight double knot on Shabbat with the intent to untie it that day?

Can you tie tzizit knots on Shabbat with the intent to untie it immediately after Shabbat?      According to the Pri Megadim, it is permitted as the knot is temporary. However, the Mishna Berura disagrees. Normally, people do not undo tzizit or tefillin knots.  If the nature of the knot is permanent, then an individual's intent cannot nullify the intent of the masses. Therefore, such permanent kinds of knots should not be made on Shabbat even if they will be untied that day.

Twist-ties

The Rambam writes that twisting twine together to make a thick rope is a derivative (tolda) of Koshair and is Biblically prohibited. Are twist-ties analogous to this? Rav Auerbach and Rav Elyashiv rule that it is prohibited, certainly if one does not intend to untie it. Other poskim disagree and permit it. In general one should avoid using twist-ties on Shabbat. However twisting the tie once is permitted.

During the weeks between Pesach and Shavuot we mourn the passing of the 24,000 students of Rabbi Akiva who were decimated in a plague. Why did they die? What caused the plague to cease on Lag B'aomer? What can we learn from this tragic episode?

The Gemara tells us that the students died because they did not give each other sufficient respect. The Shem Mishmuel discusses two contrasting approaches to understand this puzzling statement.

While the written Torah is limited, the oral Torah continues to evolve. Great Torah scholars with their own unique thinking continuously delve into the intricacies of Shas (the entire corpus of Talmudic teachings) and develop new and original Torah thoughts. Since this process involves the individual, it can lend itself easily to pride. Continuous disputes between scholars may lead to selfish vested interest. Developing one's independent thinking, yet at the same time valuing another scholar's view, is a challenge all Torah scholars have to grapple with.  Rabbi Akiva's students became so enthralled in their own learning that they would not consider each other's view. Each thought his own way was best. This may have been their flaw and why they were punished.

The Zohar writes that the students of Rabbi Akiva were a reincarnation of the 24,000 Jews of the tribe of Shimon who died in a plague in the desert. They were punished for rebelling against Moshe and for thinking that they understood Jewish law better than he did. Their self-centeredness drove them to their death. This same sin of egoism and pride spelled the death sentence for Rabbi Akiva's students. Unfortunately, after being tested a second time they failed again. Similarly, the areas in which we see ourselves sinning time and time again are usually what we are on this world to correct. Hashem gives us the ability to conquer our urges and correct our failings. Sefira is an opportune time to rectify what needs fixing.

Shem MiShmuel offers an alternative, second explanation. Every Jew has a double role, to be an individual and to be a part of the collective nation. At Matan Torah, there was a total unification. Klal Yisrael was as one man with one heart. While receiving the Torah was a national event, the actual fulfillment of the mitzvot depends on each individual. Just as our body has many parts, but remains one integrated whole, we must see ourselves as a part of one national unit. Then there is no place for pride. The students of Rabbi Akiva understood this concept of unity incorrectly. They loved each other so much that they fused into a single entity. They did not see it necessary to give each other honor, just as a person would not give any extra respect to his own legs or hand. This may have been their sin.

The month of Nissan represents klal, the community. In this month, the nation's Exodus from Egypt occurred. Iyar symbolizes the prat, the individual. In this month each Jew counts his own Omer. On Pesach Sheini, every person brings his individual sacrifice. Sivan is the resolution of prat and klal. The sign of Iyar is twins. Though the Torah was given to the Jewish nation, it was also given to every individual. Every Jew has his own personal share in Torah. As one universal whole, there is no room for pride. Yet on the individual level, we need to give each other honor. Rabbi Akiva's students did not understand this delicate balance and therefore they were decimated.

Lag Ba'omer begins the last third of the Sefira period.  It corresponds to the last ashmora (third) of the evening, when light begins to filter into the world. Whether the students died because of too much prat or too much klal as they misinterpreted them, on Lag Ba'omer the perfect paradigm of Shavuot begins to be felt.

In many ways a husband and wife symbolize this symbiotic relationship. While they are two parts of one soul, they are still two separate individuals. Being as one is a powerful state, but runs the risk of not giving one's spouse the proper respect. We need to realize that though we are meant to unite, we each have a unique contribution to make to our families and to the world.

This Lag Ba'omer, may we attain the perfect balance of prat and klal, not losing sight of each Jew's precious individual worth, while uniting as one to serve Hashem.

Question:

Can you give me some guidelines on questions I should ask singles before I try to set them up?

Answer:

You should try to obtain as much information as you can about their background, nature, and goals.  The more you get them to talk, the more you'll find out about them. The way they speak about their siblings, family, and life in general will tell you a lot about who they are. Are they effusive or reticent? Are they positive or negative? How do they feel about themselves? Do they hold their Rabbi in regard or do they tend to put him down? Asking a lot of background questions will give you a sense of what the person will have in common with a prospective mate. Inquiring about their goals and what they really want in life tells you who they really are and what their values are. It is also important to find out their hashkafic views and their level of religious observance. Ask about their economic background and what standard of living they will expect, so you can look for compatibility.  It is your responsibility to find out if there are any physical or mental problems.  You can then set them up with someone who is likely to be accepting of it.

There is a lot of "trophyism" in shidduchim.  People are obsessed with inane issues such as "What will everyone say? Is he the best boy in Yeshiva? Is he at the top of his profession? Is her family wealthy? Does she look right?"  Answers to these questions don't really tell you who the person is, where they are coming from, and where they plan on going, whichare the things that will make or break a marriage.