Avodah Mailing List

Volume 36: Number 68

Mon, 11 Jun 2018

• 1. Fwd: [VBM] Chassidic Service of God (continued) (Micha Berger)
• 2. Re: Eretz Yisroel, Zionism, and Medinas Yisroel in the Philosophy of RSRH (Ben Waxman)
• 3. Rabbi Sacks on 'The Great Partnership' (Micha Berger)
• 4. Does the mitzvah of V?kidashto (honoring a Kohen) also apply to daughters of Kohanim or the wives of Kohanim? (Prof. Levine)
• 5. Ends-Driven Halachic Reasoning in the Aruch haShulchan? (Micha Berger)
• 6. Re: Ends-Driven Halachic Reasoning in the Aruch haShulchan? (Zev Sero)
• 7. Re: Ends-Driven Halachic Reasoning in the Aruch haShulchan? (Micha Berger)
• 8. Re: Does the mitzvah of V'kidashto (honoring a Kohen) also apply to daughters of Kohanim or the wives of Kohanim? (Prof. Levine)
• 9. Re: Does the mitzvah of V'kidashto (honoring a Kohen) also apply to daughters of Kohanim or the wives of Kohanim? (Micha Berger)
• 10. Re: Does the mitzvah of V'kidashto (honoring a Kohen) also apply to daughters of Kohanim or the wives of Kohanim? (Micha Berger)
• 11. Re: Ends-Driven Halachic Reasoning in the Aruch haShulchan? (Zev Sero)
• 12. Korach "There's Good Even In The Worst Of Us" (Cantor Wolberg)
• 13. Re: Does the mitzvah of V'kidashto (honoring a Kohen) also apply to daughters of Kohanim or the wives of Kohanim? (Zev Sero)
• 14. Two Yisroelim in Shul on a Monday or Thursday who have chiyuvim for an aliyah. (Professor L. Levine)

This is where our compartmentalization into camps holds us back. The
Piaseczner Rebbe (the "Aish Qodesh", R' Kalonymous Kalman Shapiro zt"l
Hy"d) is largely reinventing Mussar. Admittedly his goals are different;
the elements of the ideal Jew that are emphasized in Chassidus and Mussar
differ. But he procedes to build and advocate from scratch a toolset for
somthing that another tenu'ah invested the lion's share of their effort
on -- self-awareness.

To quote RYGB's loose translation of REEDessler (MmE vol 5 pp 35-39),
cut-n-pasted from <http://www.aishdas.org/rygb/forks.htm#Footref30>:

    In our times: The qualities of "Emet" that personified the Ba'alei
    Mussar [Mussar Masters] are already extinct. We no longer find
    individuals whose hearts are full with profound truth, with a strong
    and true sense of Cheshbon HaNefesh [complete and rigorous reckoning
    of one's spiritual status and progress]...

    Contemporary Chassidus lacks the component that was once at its core:
    Avodas Hashem with dveykus...

    For today's era, there remain only one alternative: To take up
    everything and anything that can be of aid to Yahadus; the wisdom
    of both Mussar and Chassidus together. Perhaps together they can
    inspire us to great understandings and illuminations. Perhaps
    together they might open within us reverence and appreciation of
    our holy Torah. Perhaps the arousal of Mussar can bring us to a
    little Chassidic hislahavus. And perhaps the hislahavus will somewhat
    fortify one for a Cheshbon HaNefesh. Perhaps through all these means
    together we may merit to ascend in spirituality and strengthen our
    position as Bnei Torah [adherents of a Torah centered lifestyle]
    with an intensified Judaism. May G-d assist us to attain all this!

Tir'u baTov!
-Micha

-- 
Micha Berger             "Man wants to achieve greatness overnight,
mi...@aishdas.org        and he wants to sleep well that night too."
http://www.aishdas.org         - Rav Yosef Yozel Horwitz, Alter of Novarodok
Fax: (270) 514-1507

Yeshivat Har Etzion
PHILOSOPHY > Great Thinkers > The Piaseczner Rebbe >
Shiur #24: Chassidic Service of God (continued)
Dr. Ron Wacks

Ways of Achieving Hitragshut (continued)

The Importance of Self-Awareness

One of the primary keys for entering the gates of inner service is
self-awareness. Remarkably, although a person is generally concerned for
his own wellbeing, he is not always aware of what is happening in his own
inner world. His psyche is in constant movement, expressing its will and
its aspirations, but even though the person may sense something going on,
he is not equipped to interpret it and to take the appropriate steps:

The hiddenness and imperceptibility of what is happening inside
him distances a person greatly from himself. He is unfamiliar with
himself and ignorant of what goes on inside him. Even the psyche of the
simplest person never ceases its restlessness and writhing, crying out
in supplication over its lowliness, and over all the blows and trials
and tribulations that he causes it through his foolish actions, speech,
and thoughts. The fact that he senses none of this is because he gives
no thought to listening to this tempestuous wretch.[1]

A person naturally tends to occupy himself with matters external to
himself; he is not attentive to his own inner workings. It is easier to
engage with the outside world, with its affairs of greater and lesser
importance, than it is to listen inwardly. Even when he detects inner
movement, he is unable to decode and make sense of it:

For that is the way of man: he always strive for that which is extraneous
to himself, the affairs of the world, both those that are vital and those
that are not. He interests himself in what happens at the end of the
world, but he pays no heed to his own psyche, and does not listen and
give attention to the business that is within him. Or he may sense it,
but since even at the moment that he senses it his desire, his attention,
and his thought are turned to the lowly muck of this world, he hears the
moaning and its voice only weakly. This may be compared to a person who
is asleep and a mosquito bites him on his forehead. If he is a merchant,
he dreams that a bag of his merchandise has fallen on his forehead and
struck him; if he is a tailor, he dreams that his needle has pricked
his forehead, etc. Each individual perceives his inner workings in the
guise of his own dreams.[2]

The psyche expresses its longings in different forms, but often a person
is unable to decode any of these spiritual needs, such as a desire for
teshuva and the fear of God. Sometimes, when he feels something oppressive
inside him, he goes to the refrigerator and takes out a bottle of sweet
drink and some cake, or he tries to distract himself by joking with
his friends. Often, a person makes the mistake of thinking that it is
his body that is suffering physical hunger, and he believes that he can
satiate it by filling his stomach - while in fact it is his psyche that
is starved and crying out in distress:

Sometimes the psyche of a Jew is animated by regret, teshuva, submission,
fear of God, and so on, and the person feels some sort of movement and
restlessness within himself, but he has no idea what the problem is. He
thinks he may be hungry, or thirsty, or in need of some wine and wafers,
or he may think that he has fallen into melancholy, and in order to lift
his spirits he chatters playfully with the members of his household,
or goes over to a friend to joke and engage in lashon ha-ra, gossip,
foolishness, etc.[3]

R. Kalonymus's grandfather, author of Maor Va-Shemesh, also addresses
the connection between an unhappy psyche and stuffing oneself with
food. Attention should be paid to the chain of wrongdoing: Bnei Yisrael
complain, convincing themselves of how bad things are for them. This
leads them to melancholy, which gives rise to the craving for meat and
the punishment that follows:

"And when the people complained, it displeased the Lord" - This means
that they fell into melancholy... and the Lord's fire burned amongst
them, for black bile is detestable and abhorrent, for it is a tinge of
idolatry... and for this reason they were punished. And Moshe prayed,
and the fire subsided, but it continued through their melancholy, for
they felt a lusting and they said, "Who will feed us meat?" For as we
explained, the lust for food is drawn from black bile... Therefore, one
has to distance oneself far from melancholy, for it brings a person to
all sorts of sins. And despondence begins with a growing desire to eat,
as we see when a person is mired in black bile, heaven forfend, he eats
with lust, ravenously, and very quickly.[4]

When a person tries to "quiet" his inner distress with sweets and
snacks, not only has his psyche not received what it really wanted,
but it is greatly pained by his failure to understand its true needs.
Sometimes, after a person continually ignores and steamrolls his inner
voice, it simply grows silent:

Sometimes, after all of these actions which he has done, he still feels
inner discomfort, since with these worthless medicines not only has he
not cured the sores of his psyche, nor given it relief from the blows
that he has administered to it, but he has in fact added further injury
and assault. But sometimes it happens that after these misguided actions
he actually feels better, and his spirit is quieted within him, because
the blows and injuries and sores that he has added through his actions
have rendered his psyche unconscious, or he has piled mounds of dirt and
refuse over it to the point that it is completely hidden. Then he will
no longer hear even the slightest peep out of it - and he can relax.[5]

The psyche also transmits signals of joy, not only distress. A person
often misses these signals too, failing to give them expression. For
example, when a person fulfills a mitzva or rejoices in his prayer,
and his psyche awakens with joy and hitragshut, he will fail to notice
this - both because of his general insensitivity to his inner world and
because his attention is oriented elsewhere.

R. Kalonymus argues that the way to achieve hitragshut and hitlahavut
is not by "importing" new feelings from outside of oneself; they are
already to be found inside him. However, they must be given more powerful
expression and allowed to effect a greater influence on his consciousness:

It is not new excitements that you need to seek, nor a heavenly-initiated
awakening. First and foremost, the work is required of you yourself,
for everything exists within you. You are capable of hitragshut, and
you are a person who is able to attain fervor; you simply need to try
to get to know yourself and what is going on inside. Your psyche is
full of signals, shouts, and supplications, and all you need to do is
to provide space within yourself within which it can be revealed and
strengthened. Then you will come to know and feel your natural hitragshut,
with no need to garb yourself and your needs.[6]

R. Kalonymus not only demands self-awareness, but also explains how to
attain it. A person has to learn to listen to his own inner world and
ask himself questions: Is my psyche happy, and if so, about what? Is my
psyche sad, and if so, why? What are the inner feelings that accompany
me in this situation, and how did they come about?

At first, this work will involve only the major movements of the
psyche. It is not advisable to start with weaker movements, since,
owing to their delicate nature, their meaning is not always clear.
Attention should therefore be paid to the stronger signals, and when
one notices them, he should "provide space" and allow them expression.
This is facilitated through paying attention to them, strengthening them,
and allowing them to reveal themselves through our power of imagination.

We will now elaborate on each of these tools individually.

(To be continued)

Translated by Kaeren Fish

_______________________

[1] Hakhsharat Ha-Avrekhim, p. 29.
[2] Ibid., p. 40.
[3] Ibid.
[4] R. Kalman Kalonymus Epstein Ha-Levi, Maor Va-Shemesh (Jerusalem,
    5748), Parashat Beha'alotekha.
[5] Ibid., p. 29.
[6] Hakhsharat Ha-Avrekhim, p. 30.

Copyright ? 1997-2017 by Yeshivat Har Etzion

RSH's third objection to Rav Kalisher is the key one (RSH couldn't 
imagine that non-religious Jews could be the vehicle for redemption). 
Once you say that "I can't imagine. . . " than everything else has to 
fit into that paradigm that you just set up for yourself.

The author's conclusions are also strange. To mention all the benefits 
and great things that have come from the state but to still look at it 
as if it is a treif piece of meat boggles my mind. I would also add that 
if someone really believes that "We must do whatever is possible to 
further Mitzvot observance and prevent desecration of the Holy Land" - 
he should move here. Like I always tell my Reform Jewish friends - If 
you move here, you get a vote which is 10,000 times (at least) more 
important than Facebook posts.

Ben

R/L J Sacks on Science and Religion. In short: It's Gould's notion of
non-overlapping magesteria -- they can't contradict, the discuss different
topics. But RJS says it so well, giving the idea emotional "punch".

And sometimes even maaminim need a reminder that the point of religion
isn't to fill in the gaps in our scientific knowledge. (I know I do.) Our
rishonim offer answers to the question of why an Omnicient and Omnipotent
G-d would create a universe that requires His intervention once in a
while. His Wisdom inheres more in the things science CAN explain than
in the miracles that even in principle can't be studied scientifically.
(Pace the Ralbag, whose actual position on nissim is a longer discussion.)

http://www.youtube.com/watch?v=LltoUg_WL2k

That said, I think this is overstatement, as they do overlap when it
comes to discussion of origins. I would instead posit "barely overlapping
magesteria" -- they only overlap at the fringes, where no open question
can threaten my trust in either. Yahadus explains the "why?" of life to
well to question, and many scientific theories do too well at the "how?"
I have a question about where they seem to contradict? Nu nu. Scientists
believe that quantum gravity has an answer, and don't expect either QM
or Relativity to be overturned just because we have a question where
their fringes overlap.

:-)BBii!
-Micha

-- 
Micha Berger             Problems are not stop signs,
mi...@aishdas.org        they are guidelines.
http://www.aishdas.org           - Robert H. Schuller
Fax: (270) 514-1507

 From today's OU Kosher Halacha Yomis


Q. Does the mitzvah of V?kidashto (honoring a Kohen) apply only to 
male Kohanim, or does it also apply to daughters of Kohanim or the 
wives of Kohanim?



A. It is clear from all the sources that the mitzvah of V?kidashto 
applies only to male Kohanim (Sefer Kedushas HaKohanim K?Hilchaso 
2:1). The Torah states that one should sanctify the Kohen since he 
offers the Korbanos (sacrifices) in the Beis Hamikdash. This 
description applies only to men and not to women. Although the 
daughters of Kohanim are entitled to eat Teruma and may eat from 
certain Korbanos that are designated only for Kohanim, they are not 
eligible to serve in the Beis Hamikdash.



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I wanted to talk this out here, as this se'if in the AhS appears to use
the kind of reasoning that is exactly what I argued for decades with
C rabbis (and more recently with one or two of the more innovative OO
rabbis) isn't how halakhah should be done.

AhS CM 89:2 discusses the reason for a taqanah that if a sakhir and the
BhB disagree about whether the sakhir had been paid, the sakhir can make
a shevu'ah binqitas cheifetz, and the employer would have to pay.

Normally, f two sides make conflicting unsupported claims, the rule
would be that the defendent (the nitba) would make a shevu'as heises
(which is a less demanding shevu'ah than the shevu'ah BNC) and not pay.
A taqanah beyond the usual hamotzi meichaveiro alav hara'ayah to
disuade liars.

The stated reason for treating the sakhir as a special case is that many
times the employer has many workers, and it's more likely he wouldn't
remember the details of who he paid what than the employee not remembering
the details of getting paid.

However, the AhS continues, this doesn't explain why chazal worried more
about employers than salespeople. Someone who has a lot of customers
is prone to the same parallel likelihood of confusion. So, he explains
that the iqar haataqanah is because employees have a lot riding on
getting paid, "nosei es nafsho lehachayos nafesho venefesh benei beiso,
chasu chaza"l alav..." And therefore even if it's a boss who has only
one employee, and he isn't overhwlmed keeping track of vay, lo chilqu
chakhamim.

Doesn't this sound bad? Chazal really had some social end in mind, so
they invented some pro forma excuse to justify their conclusion.

I guess that in dinei mamunus, Chazal can do whatever they want --
hefqer BD hefqer -- and therefore on /that/ ground they can force
payment of a worker for the sake of social justice. But that's not
what the AhS invokes.

Thoughts?

:-)BBii!
-Micha

-- 
Micha Berger             Problems are not stop signs,
mi...@aishdas.org        they are guidelines.
http://www.aishdas.org           - Robert H. Schuller
Fax: (270) 514-1507

I don't see a problem here, because we're not discussing a psak din but 
a takanah.  By definition, takanos are ends-driven; they're made not 
because this is what we believe Hashem ordered, nor to avoid some issur, 
but in order to achieve some desirable goal.

The same applies to the usual shvuas hesses that Chazal instituted; it's 
to achieve the two desirable goals of creating a disincentive for 
defendants to lie, and of assuring the plaintiff that the courts are not 
biased against him.

So I see no problem with Chazal making a special takana for the benefit 
of employees, since the Torah itself gives their needs priority, and 
gives the reason that employees often risk their lives for their 
livelihood.  And just as the Torah does not distinguish between those 
employees who actually do risk their lives and those who sit on 
comfortable chairs in air-conditions offices and risk nothing more 
serious than a paper-cut or RSI, Chazal saw no need to distinguish 
between a lone employee and one among many.

-- 
Zev Sero            A prosperous and healthy 2018 to all
z...@sero.name       Seek Jerusalem's peace; may all who love you prosper

On Fri, Jun 08, 2018 at 03:15:35PM -0400, Zev Sero via Avodah wrote:
: I don't see a problem here, because we're not discussing a psak din
: but a takanah...

Not just a taqanah, a taqanah that needs an justification for why they're
not following the din deOraisa. And so simply saying "it's a taqanah" doesn't
really satisfy me.

DeOraisa, the employer would have the right to not pay the money. The
usual taqanah for conflicting claims would require he make a shevu'as
heises first. Here, we're putting the power to extract the employer's
money despite the deOraisa.

Had the taqanah not violated the deOraisa, but went "beyond" it, I
wouldn't have asked.

And as I said, had the AhS invokved hefqer BD hefqer, we would need no
excuse for how Chazal can move money despite the deOraisa. But he doesn't.

Instead, he says they came up with a justication that isn't real. That
opens a whole pandora's box of ascribing hidden "social justice" reasons
for legislation that has an explicit explanation already given. And
it makes it sound like legal mechanism can indeed be nothing more than
a hopp to jump through, rather than justification in-and-of itself.

So my question isn't "how did they make this taqanah", but "how can you
claim that they wanted to ignore a deOraisa because they thought they
had a 'more moral' alternative, and then just found some way to legally
justify it?"

:-)BBii!
-Micha

-- 
Micha Berger             Live as if you were living already for the
mi...@aishdas.org        second time and as if you had acted the first
http://www.aishdas.org   time as wrongly as you are about to act now!
Fax: (270) 514-1507            - Victor Frankl, Man's search for Meaning

At 02:52 PM 6/8/2018, Micha Berger wrote:
>On Fri, Jun 08, 2018 at 12:19:36PM -0400, Prof. Levine quoted today's
>OU Kosher Halacha Yomis:
>: A. It is clear from all the sources that the mitzvah of V'kidashto
>: applies only to male Kohanim (Sefer Kedushas HaKohanim K'Hilchaso
>: 2:1). The Torah states that one should sanctify the Kohen since he
>: offers the Korbanos (sacrifices) in the Beis Hamikdash...
>
>Interesting. It would seem to imply that qedushas hakohein is tied to
>role, and not anything inherent about the souls of kohanim.

If so, is one to deduce that a Kohein who has a physical disability 
that disqualifies him from serving in the Bais Ha Mikdash is not to 
be "honored" like all other Kohanim?   I recall that there was a 
Kohein when I lived in Elizabeth who had a deformed hand. However, I 
think that he still got the first aliya.  However, I do not think 
that he duchened.  He left the shul right before duchening.

YL
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On Fri, Jun 08, 2018 at 12:19:36PM -0400, Prof. Levine quoted today's
OU Kosher Halacha Yomis:
: A. It is clear from all the sources that the mitzvah of V'kidashto 
: applies only to male Kohanim (Sefer Kedushas HaKohanim K'Hilchaso 
: 2:1). The Torah states that one should sanctify the Kohen since he 
: offers the Korbanos (sacrifices) in the Beis Hamikdash...

Interesting. It would seem to imply that qedushas hakohein is tied to
role, and not anything inherent about the souls of kohanim.

:-)BBii!
-Micha

On Fri, Jun 08, 2018 at 03:15:09PM -0400, Prof. Levine via Avodah wrote:
: >Interesting. It would seem to imply that qedushas hakohein is tied to
: >role, and not anything inherent about the souls of kohanim.
: 
: If so, is one to deduce that a Kohein who has a physical disability
: that disqualifies him from serving in the Bais Ha Mikdash is not to
: be "honored" like all other Kohanim? ...

I think aliyah laTorah is different than duchaning because it's not
about the kohein as a kohein, but mishum tiqun olam. So, we divy out
the kavod according to strict rules, so that society runs smoother.
Not based on qedushah.

Maybe it's even kavod vs qedushah.

Tangents:
 
BTW, the nearest Bar Ilan found for me was Igeros Moshah OC 2:50-51.
Rav Moshe holds that a kohein married to a gerushah should not get the
first aliyah (#50), but (#51) a mumar letei'avon may, because he's not
a kofer.

There is also a separate discussion is someone who is wheelchair bound
can get an aliyah at all, or if the chiyuv for an oleh to stand is
me'aqiev. From the pasuq "amod imadi". The accepted pesaq really only
permits calling someone who can't stand if their reason for not being able
to stand is obvious or known to the tzibbur. IOW, oneis Rachamanah patrei
for his non-standing, but the kavod haTorah is an issue if it looks bad
to the tzibbur. I didn't spend the same time researching this tangent,
as you can tell by the lack of a single source.

:-)BBii!
-Micha

-- 
Micha Berger             There's only one corner of the universe
mi...@aishdas.org        you can be certain of improving,
http://www.aishdas.org   and that's your own self.
Fax: (270) 514-1507                 - Aldous Huxley

I don't think it's accurate to say that mid'oraisa he doesn't have to 
pay.  If he really does owe the money then mid'oraisa he has to pay, and 
has an *additional* obligation to pay this debt over all other debts, 
because of "lo solin".  The only question is whether he really owes the 
money or not.  Normally, the way the Torah left things, we can't be sure 
he owes it, so we can't *force* him to pay; we have to leave it up to 
his own conscience. But his obligation (or lack thereof) is unchanged.

Now Chazal come along and meddle with that setup, for social reasons. 
In order to discourage defendants from falsely denying their liability, 
and in order to give plaintiffs a sense that justice has been done, they 
instituted the sh'vuas hesses.  If you don't swear we'll make you pay, 
despite the Torah saying we can't.  According to you, how could they do 
that?

Here Chazal went a bit further: We can't make the defendant swear, 
because he may honestly have forgotten or got confused, so we tell the 
plaintiff that if he's willing to swear, not just hesses but binkitas 
chefetz, then we'll believe him, and once we do believe him the *Torah* 
says the defendant must pay.

Comes the Aruch Hashulchan and asks, what about the exceptional case 
where the defendant is not confused and unlikely to have forgotten?  And 
what about other defendants who may be confused or have forgotten?  And 
he answers "lo plug" because there's a deeper reason for the takana 
here.  It's not just that we're worried about the defendant 
inadvertently making a false oath; if he's really worried about that let 
him pay up, but if he's not worried we won't be.  The deeper reason why 
we've given the plaintiff a slight edge here is that we're emulating the 
Torah itself, which made the "takana" of "lo solin" for the explicit 
reason that employees *in general* risk their lives and so deserve extra 
protection.  And just as it did not distinguish between employees, so we 
won't either.

I have a bigger question, though:  This takana seems to be biased 
*against* the employee whose employer is a yerei shamayim.  Without the 
takana the employer would decline to swear because he can't be sure he's 
right, and he'd have to pay.  Now we say no, you don't have to pay until 
we test the employee, more rigorously than we were going to test you. 
So mah ho'ilu chachamim betakanasam?  It seems as if our real concern 
here is not for the employee's welfare but to protect honest employers 
from employee fraud!  That's surely a worthy goal, but opposite to the 
one the AhS posits.


-- 
Zev Sero            A prosperous and healthy 2018 to all
z...@sero.name       Seek Jerusalem's peace; may all who love you prosper

The rabbis saw a hint that while the Korah rebellion ended so tragically, it had the seeds of redemption. 
In the Shabbos Maariv we recite Psalm 92: Tzaddik katamar yifrach, the righteous will blossom like the palm tree (v. 13). 
The last letters of those 3 Hebrew words (kuf, reish, chet) spell Korah. Although blinded by anger and envy, 
Korah's egalitarian vision will indeed be established. Then the "righteous will blossom like the palm tree, 
and grow mighty like a cedar in Lebanon, planted in the house of the Lord." 
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On 08/06/18 16:21, Micha Berger via Avodah wrote:
>   
> BTW, the nearest Bar Ilan found for me was Igeros Moshah OC 2:50-51.
> Rav Moshe holds that a kohein married to a gerushah should not get the
> first aliyah (#50), but (#51) a mumar letei'avon may, because he's not
> a kofer.

This is not just RMF, it's the plain halacha.  A kohen who eats treif 
and breaks shabbos can even duchen, let alone get the first aliyah. 
Even if he's living with a nochris he can still duchen.  But the moment 
she converts and marries him he can no longer duchen.  And if he can't 
duchen then of course he can't get the first aliya either.  (The baal 
mum is different.  The only reason he can't duchen is because the 
deformity is in his hand; if it were anywhere else he could duchen.  And 
even so he still has a *chiyuv* to duchen, which is why he has to leave 
before retzei in order to avoid it. A cohen married to a grusha doesn't 
have to leave, since he is a temporary chalal and thus has no chiyuv.)




It seems to me that "vekidashto" *does* apply to the wives of cohanim, 
because for purposes of kavod the general rule is ishto kegufo, and a 
wife who marries up gets her husband's social status.  As for his 
unmarried daughters, it seems to me that they too are included in their 
father's status for this purpose, since they are called by his name.


-- 
Zev Sero            A prosperous and healthy 2018 to all
z...@sero.name       Seek Jerusalem's peace; may all who love you prosper

From today's OU Kosher Halacha Yomis


Q. There are two Yisroelim in Shul on a Monday or Thursday who have
chiyuvim for an aliyah. Should the Kohanim be asked to leave the shul
during Kriyas HaTorah, so that both Yisroelim will receive aliyos?



A. The Mishnah Berurah (135:9) writes that a Kohen may not give up his
aliyah because we are obligated to honor a Kohen. This is the case not only
on Shabbos or Yom Tov when the Shuls are crowded and it will be noticeable,
but even on a Monday or Thursday when it is less obvious. However, many
poskim, including Igros Moshe (OC 3:20), write that if there is a pressing
need on a Monday or Thursday, a Kohen may be mochel (forgo) his kovod and
give up his right to the first aliyah. In such a situation, the Kohen exits
the Shul before the Torah reading so as not to cast any doubts on his
lineage.

In contrast, Rav Yosef Dov Soloveitchik, zt?l held that it is not proper
for a Kohen to relinquish his aliyah. Aside from the issue of the Kohen
being mochel (forgoing) the honor of receiving the first aliyah, there will
also be a deficiency in the Kriyas HaTorah itself. The Gemara (Megilla 21b)
states that the three aliyos on Monday and Thursday and on Shabbos Mincha
were instituted to correspond to the three categories of Jews: Kohanim,
Levi?im and Yisroelim. If a Kohen is not called up for an aliyah, the
Kriyas HaTorah is lacking this kiyum (fulfillment) of reflecting the three
categories of Jews. Therefore, one should not ask a Kohen to forgo his
aliyah, since this would diminish the fulfillment of the mitzvah.


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