235. Oneg Shemos by Oneg Shabbos

‫הריני בא ללמוד תורה לשמה לעשות נחת רוח לאבינו שבשמים‬ ‫מוצאי שבת ר"ת‬

‫מוצאי שבת‬

235

Issue

'‫פקד יפקד ה‬

‫בס"ד‬

‫פרשת שמות‬

‫כ"א טבת תש"פ‬ 18 Jan 2020

‫קבלת שבת‬

JLM

MAN

LON

JLM

BMTH

GLSCW

GHD

MAN

LON

JLM

BMTH

GLSCW

GHD

MAN

LON

6.17

5.37

5.39

5.30

5.25

5.17

5.24

5.21

4.23

4.18

4.03

3.57

4.07

The Connection between Self-Respect and Anti-Semitism potential witnesses in capital offences and say to them that one is obligated to say to himself ‫“ חייב אדם לומר בשבילי נברא העולם‬because of me the world was created”. Rashi explains that by internalising such a self-image, the witness would not feel able to render false testimony. Rav Shmuelevitz quotes numerous instances of this idea in the Torah and from Chazal.

Rabbi Chaim Zundel Pearlman Emeritus Rabbi of the Machzike Hadath Synagogue & Rosh Beit Midrash Hendon

‫ ּובְ נֵי י ְִׂש ָראֵ ל‬:‫ַוּיָמָ ת יֹוסֵ ף ְוכָל אֶ חָ יו ְוכ ֹל הַ ּדֹור הַ הּוא‬ ‫ָארץ‬ ֶ ָ‫ִׁש ְרצּו ַוּי ְִרּבּו ַוּיַעַ צְ מּו ּבִ ְמא ֹד ְמא ֹד ו ִַּתּמָ לֵא ה‬ ְ ‫ּפָ רּו ַוּי‬ )‫ז‬-‫ (שמות א ו‬:‫א ֹתָ ם‬

The death of Yosef is recorded in some detail at the end of sefer Bereishis, so the Ohr Hachayim is troubled by the repetition in the beginning of Shemos. Further, why does the Torah mention the death of all the brothers, and then the whole generation, as a prelude to the population explosion and consequent persecution of the Bnei Yisroel in Egypt? As long as Yosef or at least one of the brothers was still alive, the Egyptians exercised restraint in overtly persecuting the Jews. However, after Yosef died, and then the brothers, and subsequently that whole generation, no longer did the Egyptians feel any sense of deference and, conversely, the Bnei Yisroel no longer felt self-respect. This released the latent anti-Semitic sentiments and subsequent oppression of the Jews. Rav Chaim Shmuelevitz zt’’l develops this theme of the Ohr Hachaim. There were two related factors which led to the ensuing events. The Egyptians had lost their veneration for the Bnei Yisroel. At the same time, the Bnei Yisroel had ceded their own self-esteem. Self-respect acts as a deterrent to bad behaviour. He quotes the mishna in Sanhedrin that the Beis Din would frighten

A similar theme is espoused in the Seforno at the beginning of Shemos. Says the Seforno, the very expression ‫ אלה שמות‬is used to describe the special status of the seventy souls who came down to Egypt as role models for the next generation. However, after their death, the righteous of the next generation were not able to command that level of respect. He continues to make a strange comment: After the death of all the seventy souls they turned towards ‫!שרצים‬ Clearly, Seforno is aroused by the unusual term to describe the prolific increase in numbers, ‫ וישרצו‬which has derogatory connotations. Presumably, he had in mind the words of Chazal, on the verse at the conclusion of the parsha of ‫(שרצים‬Shemini).

‫ּכִ י ֲאנִי ה’ הַ ּמַ עֲלֶה אֶ ְתכֶ ם מֵ אֶ ֶרץ ִמצְ ַריִם לִ ְהי ֹת לָכֶ ם‬ ‫ (שמיני‬.‫לֵאל ֹקים ו ְִהיִיתֶ ם ְקד ִֹׁשים ּכִ י ָקדֹוׁש ָאנִי‬ .)‫מה‬:‫יא‬

Chazal make the extraordinary comment: “If only I had delivered Yisroel from Egypt, for this purpose alone, not to defile themselves with ‫ שרצים‬it would have been sufficient!” (Bava Metzia 61b).

‫ספר דברים‬

‫ספר במדבר‬

‫לע"נ ר' יקותיאל זלמן נאה ז''ל‬ ‫בן ר' חנניה יו''ט ליפא הי''ד‬ ‫נלב''ע ט''ז אדר תשע''ז‬

‫לע"נ מרת טויבא רחל נאה ע''ה‬ ‫בת ר' שמואל שמעלקא הי''ד‬ ‫נלב''ע כ''ה מנחם אב תשע''ז‬

On the one hand, countless times we are instructed to act with extreme humility. This midah is one of the most important of all the character traits.

‫ספר ויקרא‬

)‫מאד מאד הוי שפל רוח (אבות פרק ד‬

Yet at the same time to attain ‫ קדושה‬it is necessary to be aware of ‫ גדלות האדם‬to reali‫ד‬e that because of our special status it is unbecoming to degrade ourselves by sinning “es past nisht”. The Rebbe Bun‫ן‬m of Peshischa zy’’a was wont to say that a man should carry in one pocket a written note “‫”בשבילי נברא העולם‬ and in his other pocket “‫”אנכי עפר ואפר‬.

This is the message from the opening parsha of the geula. The golus began because we lost our self-worth, and this led to a downward spiral, the goyim in turn did not respect us. We were redeemed in order to become a holy nation ‫אמר הקב”ה אלמלא לא העליתי את ישראל ממצרים‬ .‫אלא בשביל דבר זה שאין מטמאין בשרצים די‬

This weeks Oneg Shabbos is sponsored

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‫ספר בראשית‬

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Oneg Shabbos Issue 235.

INNOVATION T

he first trillion dollar company was ‘celebrated’ not so long ago – unsurprisingly, technology innovators, Apple (their iPhones sell at a rate of 9 per second on average!). Yet an article in the Independent sheds some light about some of the company’s attitudes towards their own products: …the writing about smartphone risk may have been on the wall for roughly a decade, according to educators Joe Clement and Matt Miles, co-authors of the recent book “Screen Schooled: Two Veteran Teachers Expose How Technology Overuse is Making Our Kids Dumber.” It should be telling, Clement and Miles argue, that the two biggest tech figures in recent history — Bill Gates and Steve Jobs — seldom let their kids play with the very products they helped create. “What is it these wealthy tech executives know about their own products that their consumers don’t?” the authors wrote. The answer, according to a growing body of evidence, is the addictive power of digital technology. ‘We limit how much technology our kids use at home’ In 2007, Gates, the former CEO of Microsoft, implemented a cap on screen time when his daughter started developing an unhealthy attachment to a video game. He also didn’t let his kids get cell phones until they turned 14. (Today, the average age for a child getting their first phone is 10.) So Apple is innovative, but at the same time they are wary of the effect of some of their own products. Let us explore innovation via a Torah lens and return to the core… Rav Hutner asks why Yosef’s death is mentioned both at the end of Chumash Bereishis and at the start of Chumash Shemos? He answers with something hugely profound. As the Ramban writes, Bereishis is the book of the root. Bereishis details the laying down of our national DNA via the lives of the Avos. Thus, Rav Dessler writes, we excel in philanthropy because Avraham did. We perform bris milah devotedly because Avraham did. And we are innately connected to the Land of Israel because Avraham was. Shemos is the expression of the genes – it is when we see the roots laid down by the Avos coming to life in their offspring. Thus, surmises Rav Hutner, if Yosef’s death is mentioned in both Chumashim, he must be classified both as an Av and as one of the

Rabbi Daniel Fine Community Rabbi, Stanmore and Canons Park US; Hasmonean Beis Programme

offspring. We know that Yosef was one of the tribes (he is one of Yaakov’s sons after all), and perhaps the fact that his children Efraim and Menashe become tribes in their own right, makes Yosef a quasi-Av. But what is the depth here? Rav Hutner explains that each Av added something to our national quality that the previous Av had not. Avraham was the first, who added the quality and capacity to come from nothing (he came from lowly idolaters) to succeed in life. Yitzchak then added a facet – he was the first to be born into a life of holiness and to retain that holiness (his brother Yishmael did not manage this). Yet Avraham and Yitzchak both had children who rejected their path (Yishmael and Esav respectively). Yaakov was the first who would add that not only can one become something from nothing, not only can one retain holiness, but one can also have all their children cling on to their parents’ spiritual legacy. Yet there was something left to add. Yosef saw that even if one’s children remain loyal to their Jewish roots, there is still an exit door: if a Jew marries out, their children will not be Jewish. Thus, in Yosef ’s ordeal with Potiphar’s wife, he attempted to close that door too. In this sense, Yosef was an Av – adding to our national genetic predispositions and sensitivities. Perhaps herein lies a lesson about innovation. Each of our Avos were innovators, as described above. Yet in innovating, they continued the legacy of the previous generation. They built on previous successes and spotted a need and fulfilled it. They thus provided merit to the previous Av too, as the current success was a continuation of the work of a previous Av. In this vein, successful Torah innovation is looking at the past, noticing the current needs and latching the current onto the past. Immature innovation involves disregarding the past, and involves creating a self-serving need that was not wholly there before the advent of this innovation (after all, if the innovation creates a need and then fulfils it, it has achieved nothing – had it not created the need then society would have been as it was too).

‫כ׳א טבת תשל׳א‬

When we learn on Shabbat with my chavrusa we often make reference to the weekly Oneg. It is really an inspiring publication.

CHANA HOFBAUER

Stephen (Manchester)

This page is sponsored

‫לע׳נ‬

‫ר׳ משה יהודה בן צבי ע"ה‬ My late and very special father Moritz Rauch ‫ז׳ל‬

For questions on Divrei Torah, please email the editor Rabbi Yonasan Roodyn at editor@oneg.org.uk

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To suggest an idea or a response to the ideas exchange please email ideas@oneg.org.uk

18th Jan 2020

‫כ"א טבת תש"פ‬

‫פרשת שמות‬

Free to Make a Difference In the ancient Rabbi Simmy Lerner world fatalism JLE Campus Educator; Author, ‘The Rav Hirsch Podcast’ was often taken (ravhirsch.org) for granted. In the Pagan worldview humans were just the playthings of the gods, and it was seen as hubristic to assume otherwise. Many Greek myths have this as their central lesson. Man is actually powerless, for all is determined by forces far greater than himself.

What’s in a Name?

he journey to Jewish peoplehood begins in earnest in Parshat Shemos. The descendants of Yaakov have been residing in Egypt for a long time, Yosef and his brothers are long gone, and Pharaoh decides to enslave the strangers living in his country. The work is hard and unceasing. The nascent Israelite nation is in a degraded state, unable to pursue any higher purpose even for themselves, not to mention any programme of influencing others. Enter Moshe. Hashem speaks to Moshe in the desert, from a burning bush, giving him a mission to go back to Egypt and lead his people out, delivering them from the yoke of servitude. At this juncture Moshe asks Hashem a very curious question: “What is your name?” Rav Hirsch points out that this is especially odd given the fact that Hashem was already known to Bnei Yisroel through His interactions with Avraham, Yitzchak, and Yaakov. Surely Moshe knew of these? Here R’ Hirsch once again employs one of his signature methods: Context. Moshe has been told that he is to be given a task. He must go and accomplish something concrete in the rescuing of the Bnei Yisroel. But there is a deeper element to this rescue mission. Moshe is to prepare the people to take up their intended role of continuing the legacy of the Patriarchs. He is to lead this nation out of slavery, not only physically, but mentally, so that they may have a special relationship with Hashem and thus set an example for the entire world. With this in mind, we can understand Moshe’s question as pertaining to his mission to the Jewish people. How is he to present Hashem to them? What is the best way to reacquaint slaves with the One G-d?

What I Wish To Be

ashem’s answer is ”‫“אהי'ה אשר אהי'ה‬, usually translated “I am what I am”. This is inaccurate. It really means “I shall be what I shall be”. R’ Hirsch adds another wrinkle. He says it should be understood: “I shall be that which I shall wish to

be”.

Moshe is to introduce Hashem to the Jewish people by His attribute of Freedom. Hashem acts freely and intervenes in history. As such, things are not determined or fated, but can be affected by actions.

Even in an Aristotelian conception of G-d, He is seen very removed from human affairs. It is a Deistic conception, of a designer who sets things in motion at the very beginning, and then leaves the world alone to develop according to predetermined principles. An important implication of this worldview is that Man’s intuitive feeling of free will are mere illusion. These feelings must be cast aside and replaced by reality. This element of the Pagan attitude is also very common today, and is in fact dominant in academic and scientific circles.

From Servility to Liberty

ashem’s reply to Moshe, “I shall be what I shall wish to be” is meant to combat this prevailing Pagan (and modern) conception. The idea of freedom, of a free G-d wishing for humanity to enter freely into a relationship with Him, is the main thing that needs to be conveyed to a servile Israelite people. They must be shown the way to personal freedom and personal responsibility, for this is the message that they are to carry to world through their way of life. In a world created and run by a Hashem who continues to act freely and interact with human beings, the actions that we take can make a real difference and work to make the world a better place. Jewish society must serve as a beacon for this message. ____________ Listen to Rabbi Lerner’s Podcast, Judaism from within. Available on iTunes, Spotify and all podcasting apps

Oneg Shabbos Issue 235. This page is sponsored ‫לע''נ ביילא בת ר׳ משה ע''ה‬

The Power of

Shabbos

fter the Jewish nation began their enslavement, Hashem appeared to Moshe Rabbeinu and instructed him to go down to the Jews and relay a message. Hashem had not forgotten them, and would ultimately take them out of Egypt. The passuk tells us, “The nation believed him, and they heard that Hashem has remembered the Jews, and has seen their plight.” (Shemos 4:31) There was hope, and they were uplifted. Later on, however, Moshe went to Pharaoh, and Pharaoh responded with a harsh command, “Make the work harder for the Jews, and let them not talk about falsehood!” My grandfather Rav Binyamin Kamenetzky zt’’l would often repeat a question asked by his father, Rav Yaakov Kamenetzky zt”l. When Moshe came back to the Jews after this, their response was astounding. “They did not listen to Moshe because of their shortness of breath and hard labour.” What happened? Why did they listen the first time but not the second? At a recent Torah Umesorah Presidents Conference, Mr. Gary Torgow, chairman of Talmer Bancorp, and noted champion of Jewish education, delivered the keynote address. He told this story. A number of years ago, a ring of highly sophisticated phishing experts broke into his private email, and after studying his style and language, waited for him to travel overseas to strike. The sent a highly sensitive, confidential email to the wire department in his bank, using his exact expression and style. The email read, “I am travelling overseas, and I need you to wire $7,000,000 to the international account I have set up. Even though I normally would conform this over the phone, I will be traveling at the exact time I need the transfer executed and will not be accessible via telephone. Please make sure to wire the money on Monday at precisely 8:30 am.” Juanita, the wire clerk, received the email, and studied it carefully. Seemingly, it was legit, but she was unsure. She called her supervisor to approve the transfer, yet voiced her hesitation as to the legitimacy of the email. Her supervisor studied it and analysed it, and after a few minutes, confirmed that yes, this is indeed from Gary. All i’s are dotted and all t’s are crossed. “Go ahead with the transfer” she confirmed. However, Juanita was not convinced. At 8:27, she still could not bring herself to send $7M into an overseas account. Sensing her hesitation, her supervisor asked Juanita, “What are you nervous about? I told you to go ahead with the wire!” Juanita took a deep breath and firmly responded, “I know this is a fraud. It cannot possibly be from Gary.” Her supervisor raised an eyebrow as Juanita continued. “Gary is a strict Sabbath observer. This email was sent to me at 10:00 Saturday morning!”

‫אמרי בנימין‬

‫ מחשבה וסיפורים מאוצרו של‬,‫דברי תורה‬ ‫הגאון רבי בנימין קמנצקי זצ“ל‬

Rabbi Binyamin Kamenetzky Z’L

Rav Binyamin would emphasize Rav Yaakov’s approach to this problem. The Midrash tells us that in the beginning of their enslavement, Pharaoh gave the Jews a day off. Shabbos, the day of rest, was theirs. After Moshe pleaded to Pharaoh, Pharaoh vindictively took away their Shabbos and increased their workload, not allowing them to spend Shabbos properly. They no longer had their weekly inspiration and weekly charge of energy. They were lost and dejected. Even When Moshe came to them with promises of redemption, they could not hear it. As long as they observed Shabbos, they would read “megillos,” verses from Iyov and Tehilim, that would energise them spiritually and physically, enabling them to keep their hopes and dreams alive. Shabbos gave them life and gave them purpose. And Shabbos gave them the ability to believe in miracles. Rav Binyamin zt”l would always repeat that Shabbos is the source of blessing, hope, and life. Use it well, and you will see blessing in your life! __________

Rabbi Shmuel Kamenetzky is the Director of Development at ‫ישיבה תורת חיים‬ ‫בית בנמין‬- Yeshiva of South Shore . He is currently compiling the vast storehouse of all the Torah thoughts from his grandfather. If you have any stories to share from his grandfather, you can email him at skamenetzky@yoss.org.

18th Jan 2020

‫כ"א טבת תש"פ‬

‫פרשת שמות‬

This page is sponsored by OGR Stock Denton | ogrstockdenton.com

Rabbi Shlomo Farhi Rabbi of the Edmond J Safra Synagogue of NYC and the founder and chairman of Chazak

Family Plans

ould you imagine that? This whole sprawling, varied, beautiful thing called “The Jewish People” was once just the Goldbergs or Cohens, or perhaps the Farhis or Tawils. There was a nameplate on the front door, and that was it. Avraham Avinu Tawil. How did we become the Jewish Nation? What took a small family to the foot of Mount Sinai and charged them with a mission to save humanity by bringing out its humanity? This Light Amongst The Nations, this People Of The Book, was born in the unlikeliest of cradles. It was born of slavery. Not in slavery but of it. Let me take you back. Avraham is alone in a pagan world as the one champion of monotheism. Hashem puts him through his paces, and Avraham emerges from all of Hashem’s challenges pristine, a Man of Complete Faith. Hashem says to Avraham: ָ ‫את‬ ‫֙יך ֙ מֵ א֣ ּור ַּכ ְשׂדִ ֔ ּ ים ָל ֧תֶ ת לְ ָך ֛ אֶ ת־הָ ָא ֶ֥רץ‬ ִ ֵ‫ֲש֤ר הֹוצ‬ ֶ ׁ ‫ַוי ּ ֹ֖אמֶ ר אֵ ָל֑יו ֲא ִנ ֣י ה’ א‬ ‫הַ ז ֹּ֖את לְ ִר ׁ ְש ּ ָתּֽה׃‬

Then He said to him, “I am Hashem who brought you out from Ur Kasdim to give this land to you as an inheritance.” The Man of Faith asks a question that sounds decidedly unlike a man of faith. ‫ש ָנּה׃‬ ֽ ֶ ׁ ‫יר‬ ָ ‫ַוי ּ ֹאמַ֑ר ה’ אלקים ַּב ּ ָמ֥ה אֵ דַ ֖ע ִ ּכ֥י ִ ֽא‬

“And he said, ‘O L-rd Hashem, how shall I know that I am to possess it?’”

Hashem’s response to this question is what leads the people down to Egypt. ָ ֗ ‫ַוי ּ ֹ֣אמֶ ר לְ ַאבְ ָ ֗רם יָד ֹ֨עַ ּ ֵת ַ֜דע ִ ּכי־ ֵג ֣ר ׀ י ְִה ֶי ֣ה ז ְַרע‬ ‫ָהם ַועֲבָד֖ ּום וְעִ ּנּ֣ו‬ ֶ ֔ ‫ֲך ְבּאֶ ֶ֙רץ ֙ ֣ל ֹא ל‬ ‫ש ָנ ֽה׃‬ ָ ׁ ‫ַאר ַּב ֥ע מֵ א֖ ֹות‬ ְ ‫א ֹתָ֑ם‬ “And He said to Avram, ‘Know well that your offspring shall be strangers in a land not theirs and they shall be enslaved and oppressed four hundred years.’”

After all he had experienced, ten great and formidable tests, including leaving his homeland, having his wife taken twice and even during the Akeida, he never asked any questions of Hashem. Now this is what he’s questioning? It sounds like the punishment for his question was that they should not have an easy life. However, our Rabbis explain that in fact that was not what Avraham was asking. He was asking, I know that you are good for your word, Hashem, and that You would give me this land as an inheritance for my children. But what if my children would veer away from the path that I am setting for them? How can I know that they will stay true to you Hashem? Hashem’s response is now illuminating. You should know that your grandchildren will become slaves in a land that is not theirs. What Hashem is communicating is that the proof they will stay faithful lies in the fact that they would become slaves. They would learn how to be utterly subservient to a master, never veering right or left from those words. And after that they will go out with great inheritance. They will leave with the gift of knowing what it means to be dedicated to something so much that His every word is law. And now they were ready to be Avadim LaHashem, servants of Hashem. Knowing what the mitzvot mean is beautiful, but what happens if the mitzvah is not all that easy? Maybe you’d rather not listen? What then? We need to do the mitzvot anyway! Our people became The Chosen People through becoming slaves for Pharaoh and having learned the lessons, swapping Pharaoh for Hashem. When they stood at Mount Sinai they were able to say to Moshe, “We will do, and we will listen”, without even knowing what the Torah said! Their ability to swear faithfully sight unseen is what got them the great inheritance of Torah. Only a slave could do that! Our devotion and commitment must always stem from our sincere desire to do the will of our ultimate Master, the master of the entire universe. With that sincerity and devotion our family became a Nation, chosen to spread the light and wisdom of Hashem upon the face of this beautiful earth.

Oneg Shabbos Issue 235.

This page has been sponsored anonymously

Never Stuck Mr. Charlie Harary

The event held in New York was enjoyed by nshei Chabad throughout the country. Finally, after being inspired and gathering tools for inspiring others, the group of women from Detroit packed their luggage and headed for the airport. It was a cold winter in the 1960s and weather forecasted a snowstorm brewing. When they arrived at the airport ready to check in, they were disappointed to see that their flight had been cancelled. They felt stuck and were unsure if they should book a new flight or if they should go back to Crown Heights. After debating with each other, they decided to consult with the Lubavitcher Rebbe and called his office. His secretary answered, “What’s going on?” They said, “We’re stuck in the airport. Can you ask the Rebbe his advice on what we should do?” The secretary put the phone down and went to the Rebbe’s office. He came back and reported, “The Rebbe doesn’t understand what you mean by stuck.” So the woman explained, “Well, we were supposed to be flying to Detroit, but now we’re stuck in the airport. Now we’re just stuck.” Again, the secretary went to the Rebbe and again came back with

the same answer. “The Rebbe doesn’t understand what you mean by stuck.”

reality doesn’t align to our needs, we feel frustration. We feel stuck.

So she explains, “Is it the English word – “stuck”? We’re stuck. Like, we’re here and we’re supposed to be there. We don’t know what to do and where to go.”

What if that wasn’t case? What if we really don’t know the destination? Of course we should have goals and aspirations and visualize the end, but what if there are goals and aspirations and destinations that we never even dreamed of? How many of us lived our lives and are in places that we never could have dreamed of twenty years ago?

After approaching the Rebbe again, he returned to the phone with the Rebbe’s reply, “The Rebbe understands what stuck means. He understands English. What the Rebbe is asking – why do you think you’re stuck? Stuck means that you know where you’re supposed to be and you’re not there. Since you’re not there, you feel like the block is stopping you from where you’re supposed to be. How do you know where you’re supposed to be at this given moment? Maybe you’re not stuck. Maybe you’re supposed to be here right now.” They heard the message and they immediately acted on it. They walked through the airports, gave out candles and started inspiring the people who were waiting around in the airport. They did this until the next flight took off. Although this story sounds simple, to me it was very profound. One of the great frustrations in life is that we feel stuck. Do you ever get into a conversation with somebody and think, “Oh no! Here we go… This is going to go on forever…”? Did you ever go the wrong way and now you’re going to keep on driving to find the exit on the way home? Did you ever take the wrong train? Did you ever get involved in something that was wasting your time? Did you ever feel that you don’t know which way is up or if your career is going in the right direction or wrong direction? Did you ever feel stuck? The feeling of being stuck, whether it is traffic, an unexpected delay or in any area in life, starts to grate at us. The reason it grates at us is because all of us deep down think, “We know where we’re going and we know the path to get there.” We think we know that we have to be at a certain place at a certain time or point in our lives. We have a sense of what the destination looks like and we also have a sense of the timeline. When

Maybe the opportunities that we are looking for are in the moments that we are most stuck. Maybe the conversations that we are trying to get out of are the ones we need to be delving into. Maybe the times in our lives that we are stuck at jobs is because we haven’t deepened our understanding or our skills in something. This is how it gets all messed up. The minute we feel like we are stuck, we just can’t wait to get out. We are not there, but we are also not here, so we’re nowhere. Maybe we can live our lives aspiring, but whenever we feel stuck and whenever we are stuck, we can realize that this is exactly where we are supposed to be. Maybe we can replace the feeling of, “Oh my, I wish I was somewhere else,” with the feeling of, “If I’m stuck here, I will really make this the best that it can be.” Maybe there is something here that I can gain and grow and give because being stuck and not being stuck is just perspective. When you are waiting on a long line, you feel stuck. The person standing next to you is the officer, so he doesn’t feel stuck because that is his job. Maybe being stuck is just a perspective. Maybe alongside our aspirations, we can remember that if we feel stuck at some point, there may be another avenue or path that we haven’t considered. And if we owned that moment, we may find new dreams that we never thought were possible because a person is never really stuck.

From StoriesToInspire.org

Daily Inspirational Stories

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18th Jan 2020

‫כ"א טבת תש"פ‬

‫פרשת שמות‬

7 This page is sponsored by M&N Insurance | mninsure.com

HaRav Elimelech Biederman

Emunah Shoes

hen a person has emunah, it is impossible for them to have jealousy.

The gemara in Brachos tells us that the bracha we say for thanking Hashem for shoes is ‫שעשה לי‬ ‫ כל צרכי‬This can be explained as follows: On Erev Yom Tov, a young bachur walks into a shoe store to purchase a new pair of shoes. Upon entering, the proprietor asks him what size shoe he wants to buy. He answers that he is size 40. “No way!” the proprietor replies, “I’m not going to give you a size 40. I see that you are a chashuve bachur. For such a chashuve bachur, I’m going to give you a size 45.” He takes down the box of shoes sized 45 and hands it to the bachur. “Come on, try on the shoes.” The bachur resists, “But I need size 40. Size 45 will not fit me.” “No way! You’re such a chashuve bachur. There’s no way I’m going to give you a 40. You definitely deserve a size 45.” “But I’ll trip over them…” “Don’t worry about that – Hashem will help. I’m giving you size 45!” “But I’ll keep tripping over them. It’s not good for me” Oh – so you understand that a size 45 is not good for you! That is the same way we should understand that something that is not given to us is not good for us. That’s why we thank Hashem, ‫ – שעשה לי כל צרכי‬Hashem supplies exactly what is good for me! Everybody receives what’s perfectly measured for him. Everything you have is exactly your size. It is tailor made for you and fits you perfectly. Don’t bother looking what anyone else has. If a person lives with emunah, he understands that his life has been measured to suit him perfectly. When we internalize this, we have a whole new understanding of how Hashem gives us exactly what is good for us and there is no need to even think of wanting what was made for someone else.

Rabbi Yosef Palacci

Getting Close to the Boss

fresh nineteen-year-old made an interesting detour before entering the business world. He told all of his friends, “Before I go into business, I’m dedicating myself to learn in Israel for two years in yeshiva.”

This young fellow was a very close friend of mine. Surprised we all asked him, “What are you doing? You’re not even religious – why would you do that?” Calmly he answered, “I know I’m not religious, but one thing I know for sure. Who is the boss of everything? Hakadosh Baruch Hu. Business is not about my clients. They are not the ones who decide if they will buy my goods. I know it’s not that. It’s what Hashem will decide to put into their heads to buy. So that’s why I have the best business idea. I’m going to get close to the boss. I will accrue for myself more merits.” With that, this young chap flew off to Israel for two to three years before he started his business. He wanted to get close to the boss. Now, years later, his business is flourishing. He always tells us, “I know why I am so successful in my business. I wasn’t stupid – I’m very smart. I know the best business tricks.” When asked what he means, he always explains, “It’s not the business. You’ve got to get close to the boss. Who is the boss? Hashem is the boss.” This is a highly recommended venue to all who want to succeed. Go straight to the boss. Learn for some time before you go into business. Come to Hashem with a lot of zechuyot. Now, whenever he is stuck in business, he is close to the boss. He has good connections. When he goes to work, he prays, “Hashem please help me out. I need your help.” He has good connection to the boss. That’s exactly what we have to do every single day, all day. When a person goes to work in the morning, what should he do before he walks into the office? He should kiss the mezuzah and beg, “Hashem, please help me have a successful day.” When he walks out of that office, whether his dealings succeeded or not, he should kiss the mezuzah and say, “Thank you, Hashem, for everything you did for me.” Keep connected and stay close to the Boss.

Oneg Shabbos Issue 235.

Restoring the primacy of Choshen MishpatMishpat Restoring the primacy of Choshen Under the auspices of Harav Chaim KohnKohn ‫שליט"א‬ Under the auspices of Harav Chaim ‫שליט"א‬

Rabbi Meir Orlian Halachah Writer, BHI

IMPORT/EXPORT Mr. Fleishman had a degree in business management. He was job-hunting and networked with former colleagues. One day Mr. Fleishman met a non-Jewish acquaintance, Thomas, who worked in an international meat corporation. “There is an opening in our company for an import/export manager,” Thomas said. “If you’re interested, I’d be happy to pass on your résumé.” “Thank you,” replied Mr. Fleishman. “Does your company deal with kosher meat?” “Oh no!” replied Thomas. “We do not deal with kosher meat; that is a separate industry. Our company is one of the leading bacon distributors.” “I would appreciate receiving a job description from the company,” Mr. Fleishman said. “I need to know what the responsibilities include.” “I’ll send you the official job description,” said Thomas. “I can tell you in short, though. The role of the import/export manager is to oversee the import/export operation. The bulk of the work is to ensure compliance with governmental regulations, make sure that all paperwork is ready, plan and arrange shipping and delivery negotiate with clients, etc.”

is Rabbinic. The rationale is that the person may come to accidentally eat of the non-kosher food or that people might suspect that he eats from it” (Y.D. 117:1; Shach 117:2; Chasam Sofer, Y.D. #108). “There is a dispute among the Acharonim whether this prohibition applies also to an employee working for a nonJewish business. Sho’el Umeishiv (I, 3:122, II, 3:57) and others maintain that the prohibition does not apply to a worker. Therefore, they allow a butcher to work in a non-kosher slaughterhouse. Sho’el Umeishiv further explains that a worker cannot eat freely of the food that he is working with, since it is not his. “However, some Acharonim do not allow working for a non-kosher business when the Jew handles the meat, since the concern exists that he may eat accidentally. Even so, if the involvement with the non-kosher food is occasional or incidental, they do allow it. This is similar to a kosher butcher who chanced upon treif meat” (Beis Shlomo, Y.D. 192; Beis Yitzchak, Y.D. 1:143; Eretz Tzvi [Teomim], Y.D. #34). “One can be lenient, if needed, especially in a factory setting where employees do not typically eat of the food being produced.

“Thank you,” Mr. Fleishman said. “I’ll check into it.”

“Similarly,” concluded Rabbi Dayan, “the poskim allow a Jew to serve as a brokering agent between gentiles for nonkosher food, but preferably he should not handle the food so that he shouldn’t eat from it accidentally. He may not broker to nonobservant Jewish clients, though. An import/export manager is similar to a broker” (Darchei Teshuvah, Y.D. 117:50-51; Chayim B’yad #17).

“I can’t say that this is the job that I dreamed of,” Mr. Fleishman said to his wife that evening. “I never expected to spend my days dealing with distributing bacon. However, it’s a job, and right now I don’t have other offers.”

Verdict: Most authorities allow working as an employee in a non-kosher food business, especially if there is no direct involvement with the food so that there is no concern of eating from it.

“Do you expect that I will have actual involvement with the food?” asked Mr. Fleishman. “Probably not,” replied Thomas. “The job is mostly administrative.”

“It feels wrong to me to work all day with non-kosher food,” replied Mrs. Fleishman. “Are you sure that it’s allowed?’ “I was wondering about that also,” answered Mr. Fleishman. “I know that you are not allowed to operate a non-kosher food business, but here I’d be just working as an employee.” “You should check with a halachic authority before applying,” suggested Mrs. Fleishman. Mr. Fleishman called Rabbi Dayan and asked: “Is it permitted to work as an import/export manager in a non-kosher food business?” “The Mishnah (Sheviis 7:3) teaches that it is prohibited to have a business primarily of non-kosher food,” replied Rabbi Dayan. “The Gemara (Pesachim 23a) bases this on a verse, but according to many authorities the prohibition This page is sponsored by nextgenrealestate.co.uk

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18th Jan 2020

‫כ"א טבת תש"פ‬

‫פרשת שמות‬

AHAVAS YISROEL

QUIZ

FOOD FOR THOUGHT TO SPARK N CONVERSATIO

A new exciting quiz on the Parsha. Perfect for the Shabbos table. This quiz works it’s way chronologically through the Sedra and is colour coded into three abilities

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A relaxing, refreshing stay in a summer cottage - it was a tempting offer that Rav Shlomo Heiman's relative was making. The Rav's modest income from his position as Rosh Yeshiva of Torah Vodaath (in the late 1930's and early '40's) did not usually afford him and his wife such an opportunity. The relative's idea was that the Rav and his wife would occupy one of the rooms and the two couples would share the kitchen and eating area, making the arrangement affordable for both.

‫ְ ּבנֵ י יִ ְשֹ ָר ֵא‬ these are ‫ל‬ Which one to ared ? never comp stars a) dust b) sand ) d s c) frog c) frogs

Why was ‫עה‬ ֹ ‫ ּ ַפ ְר‬so adamant on killing specifically the male babies and not the female babies? ‫ ּ ַפ ְרעֹה‬was advised tha t the Jewish saviour, who was a male, would be struck by water. He therefore insisted tha t all males (Jewish or not ) should be thrown into the river.

eared ֹ was sm only. ‫מ ֶשׁה‬ f o ֵ ּ ‫ת‬ ָ ‫ב‬ ‫ה‬ The outside ‫נ ַֹח‬ h on the e ‫ ֵּת ָבה‬of with pitc s why th in la p x e e ‫רש”י‬ h on th had pitc hat is inside. W e th d n a e ? n id o ts ou xplanati Rashi’s e t unlike lains tha ood, ‫ רש”י‬exp fl rs of the ile the wate N rs of the the wate and didn’t were calm rotection. p need such ֹ should ally, ‫מ ֶשה‬ Addition to bear the not have pitch. ur of the bad odo

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Rav Heiman asked his wife to calculate the expenses to see if they could afford to take advantage of the offer. She diligently did as he asked, figuring out the cost of utilities, food and travel. "Can I please see the budget?" he asked her, uncharacteristically double-checking her work. He carefully scrutinised the items and then concluded. "There's one thing missing: "Shalom Bayis Gelt." "Shalom Bayis Gelt?" his wife asked. Yes, because when two families share a house, there are bound to be questions about how much each side should contribute to the joint expenses. Who used more electricity? Who used more water? Who made more phone calls? When those questions come up, each side finds it hard to part with their hard-earned money, and that's when arguments begin. To prevent that from happening, we should have some money set aside to use when such problems arise. That way, the money will already be allocated and it won't be difficult to give it". (Rabbi Eliezer Cohen, The Jewish Observer, 1985).

Rav Heiman's idea is powerful even today. Sharing driveways, shovelling sidewalks, and caring for common areas of apartment buildings, dorms and housing complexes all pose potential cause for battle. If we're prepared with a peace fund, we can be free and generous in our approach to these issues. While money cannot buy love, it can sometimes buy peace. The Chofetz Chaim Heritage Foundation Reviewed by Rabbi Moshe Mordechai Lowy. For discussion only; actual halachic decisions should be made by a rav or halachic expert on a case-by-case basis.

Oneg Shabbos Issue 234.

CO U

Distinctive Insight BRACHOS BEFORE A MITZVAH IS DONE )’‫כל המצוות כולן מברך עליהן עובר לעשייתן (רש"י – עמוד א‬

Rashi writes that reciting a beracha before performing a mitzvah is a Rabbinic law, as we find, “The Rabbis said: All mitzvos must have a beracha recited ‫לעשייתן עובר‬- before they are fulfilled.”

The Gemara elaborates to prove that the word ”‫ “עובר‬means “before”. One proof is from Shmuel 2 (18:23), where we find: “And Achima’atz ran the route of the plain, and (‫ )ויעבור‬he advanced before the Cushite.”

The Chidushei HaRi”m points out that it seems rather odd that the Gemara would use an unusual word (‫)עובר‬, and then proceed to define it. Why didn’t the Gemara simply use a standard word -‫קודם‬ ‫—לעשייתן‬and not have to go through any definitions? Logically, it would be more appropriate for a blessing to be said after one has benefited, as we do after we eat. Once a person has experienced a mitzvah and has become spiritually inspired, he would be in a better position to tell Hashem how he appreciates what the mitzvah has done for him. Nevertheless, the Jews have a special love for mitzvos, and the Rabbis detected how we cherish mitzvos, especially those that are miderabanan. Our affinity to mitzvah observance causes us to respond to every opportunity with a super-human effort, just as we find in the verse from Shmuel II, where Achima’atz overcame the messenger who had run ahead of him. The Gemara associates that extended effort of Achima’atz with our interest and exertion to do mitzvos. This is why the Gemara chooses this word to express this willingness to over perform. Brought to you by

oshe Rabbeinu grew up in the Egyptian royal palace surrounded by luxury, he could have easily turned a blind eye to the suffering of his brothers, and continued his life in comfort. He intentionally however ‘went out to his brothers, and looked on their burdens’ (Shemos 2:11). Rashi explains ‘looking on their burdens’ as directing both his eyes and his heart. Not only did he see with his eyes what was going on around him, but he felt it in his ‘heart’. He saw, and he cared. Their suffering, became his suffering. Rav Dessler zt’’l explains that Hashem created us with a valuable tool. The power of imagination.

Using imagination as a tool for empathy by picturing the feelings of another, can be a powerful springboard into inspiring us to help people, and in enabling us to understand the best ways in which to do so. Using the gift of imagination in order to empathise, like any skill takes practise. When sitting waiting for an appointment, waiting in line in a shop, or any situation with an opportunity to observe people, take a moment to exercise this tool. Tap into the power of imagination and be curious. What might these people be thinking? Feeling? Experiencing? Empathy inspires action.

When Moshe felt the burden of his brothers, he was then able to step in and help them. Imagination and empathy changes ‘their problem’, to ‘our problem’ and indifference to difference. Let’s not just see with our eyes, but also see with our hearts. ‫לעי''נ צבי בן שמעון הלוי ז''ל‬

www.jgift.org

‫נ“ב‬ ‫בכורות ט"ו‬ ‫ברכות‬

THE

Daf Yomi WEEKLY

WN NTT OW D DO OO NNTT

Siyum Hashas

18th Jan 2020

‫כ"א טבת תש"פ‬

‫פרשת שמות‬

Sages through Ages THE

Rav Meir Shapiro Suceava, Austria-Hungary 1887 - Lublin, Poland 1933 ‫ז’ בחשון‬

Daf Yomi Rav Shapiro introduced the revolutionary idea of a coordinated Daf Yomi programme. Rabbi Shapiro introduced his idea at the First World Congress of the World Agudath Israel in Vienna on 16 August 1923, saying: “Imagine a Jew from Eretz Yisroel travelling with a gemara Brachos under his arm, going to the United States for two weeks. While he’s there he goes into a Beis HaMedrash and finds Jews learning the same daf, and he happily joins them and can discuss it with them and Hashem’s name is glorified.”

Rav Yehuda Meir Shapiro was born in Shotz (Suceava, now in Romania). He learnt Torah from his maternal grandfather, who wrote the Minchas Shai (Rabbi Shmuel Yitzhak Schor). One of his early teachers was Rav Shulem Moshkovitz zy’’a, known as the Shotzer Rebbe, who came to Stamford Hill before WWII, died in 1958 and is buried in Enfield. Another important influence for him was Rav Yisroel Friedman, the second Chortkover Rebbe (1854-1934). He married Rebbetzin Malka Toibah and was Rov in Galina, Sanok and then Piotrków before being appointed in 1931 as Rav of Lublin in what had been the shul of the Maharshal (1510-1573) many years earlier.

Thanks to him, tens of thousands now learn the Daf Yomi, and over 300,000 participate in siyumei haShas worldwide, a wonderful unifying factor for Orthodox Jewry.

Yeshivas Chachmei Lublin He conceived of a yeshiva for Chassidic Poland, modelled on Lithuanian yeshivas such as Volozhin, Slabodka and Novardok, but which would train Chassidic Rabbonim as the next generation to lead Polish Jewry. The cornerstone was laid in 1924 in a ceremony attended by 20,000 people, and the Yeshiva opened in 1930. He was Rosh Yeshiva until his petira.

Political Roles He was a founding member of Agudas Yisrael and, in the years 1922-1927, he represented them as the first Orthodox Jew to become a member in the Sejm (Parliament) of the Second Polish Republic representing the Jewish minority of the country. In 1928 he stepped down from this role so that he could devote all his energies to Yeshivas Chachmei Lublin.

Dr Benji Schreiber

Mazel Tov to

Dr Schreiber & Family on the occasion of

Yael & Yossi’s Wedding by the Nazis in 1940 in front of the Jews of the town while a brass band played to drown out their cries.

Composer He composed several songs, including ‫אם‬ ‫ אמרתי מטה רגלי‬which was recently sung by a well-known Israeli singer. The story goes that he was pained by the poverty of his talmidim and went collecting, but couldn’t even raise enough to cover the expenses of the trip. He then composed the first, sad part of the song. The next day an anonymous wealthy donor came and, rejoicing, he composed the second, happy part. His best known song is ‫עוצו‬ ‫עצה ותופר‬.

Petirah Rav Shapiro became ill with typhus (today cured with antibiotics) in 1933 and died within the month at the age of 46. At his death bed, he could not speak, but he signalled to his talmidim to drink l’chaim and they danced to the song he composed, ‫בך בטחו אבותינו‬, in you our forefathers trusted. His petirah was mourned in both Jewish and non-Jewish Poland. Countless newspapers across the entire political spectrum, whether Orthodox, Yiddishist or socialist, featured front-page biographies of Rav Meir Shapiro. He was reburied on Har Hamenuchos, Yerushalayim, in 1958.

Legacy The Yeshiva was housed in a massive building, with hundreds of students and a vast library of over 100,000 seforim, which were tragically burned in the town square

Rav Meir Shapiro had no biological children, however he used to say that he actually had two children – Yeshivas Chachmei Lublin and the Daf HaYomi.

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