הריני בא ללמוד תורה לשמה לעשות נחת רוח לאבינו שבשמים מוצאי שבת ר"ת
248
Issue
פקד יפקד ה' אתכם
בס"ד
פרשת שמיני
כ"ד ניסן תש"פ 18th April 2020
'מברכין החודש • פרקי אבות פרק א ט' לעומר
מוצאי שבת
קבלת שבת
JLM
MAN
LON
JLM
BMTH
GLSCW
GHD
MAN
LON
JLM
BMTH
GLSCW
GHD
MAN
LON
8.28
9.29
9.17
7.49
9.02
9.33
9.18
9.14
8.58
6.33
7.51
8.13
8.00
7.59
7.46
Joyful Catharsis In hospitals we witness a whole range of emotions from joy to passive acceptance to bleak despair. Frequently we witness patients and relatives struggling to understand a diagnosis and the potential consequences: trying to comprehend the mysteries which surround us.
Rabbi Alan Wilkinson Rabbi, Great Ormond Street Hospital and Rav Ahavat Yisrael, Edgware
The Netziv maintains that the “strange fire” represented an excess of love of Hashem in their hearts, an overly bold desire to approach Hashem. The Ohr HaChaim haKodesh explains that they died out of their great love for Hashem, for they had entered an endless kind of spiritual bliss, which had no boundaries to it. Their souls expanded so much to the point that they were totally divested of body, because their body could not withstand the expansion.
The deaths of Nadav and Avihu constitute one of the more mysterious events of Sefer Vayikra and is presented in two short pesukim: “And Aharon’s sons, Nadav and Avihu, each took his fire pan, put fire in it, and laid incense on it; and offered before Hashem a strange fire, which He had not commanded them. And a fire went out from Hashem and consumed them, and they died before Hashem”. (10:1-2)
Rabbi Joseph Dov Soloveitchik ztl asks why the brothers were killed so suddenly as one of Hashem’s middos HaRachamim is that He is slow to anger. Rav Soloveitchik suggests that, with ordinary people, Hashem is slow to anger however when one reaches the status of Jewish leadership, as Nadav and Abihu did, the yardstick changes, and punishment is immediate. Examining the nature of the brothers’ action itself Rav Soloveitchik notes that although Nadav and Abihu brought the identical incense offering that their father, Aaron, had brought, Aaron was obeying Hashem’s will, while Nadav and Abihu defied Hashem by performing an action that had not been commanded.
Whilst the Torah does refer to the offering of “a strange fire that had not been commanded,” the underlying reason for the deaths of Nadav and Avihu remains hidden. The Medrash suggests twelve distinct explanations for the deaths of Nadav and Avihu including their having entered the holy of holies without being commanded, having been drunk at the time of their offering, or having delivered a halakhic ruling in front of their master Moshe. The Ramban and Rabbeinu Bachya state that the sin of Aaron’s sons was that they brought an unauthorized incense offering on the Inner Altar. The Rashbam maintains that, even though the incense and fire would eventually be brought in the Tabernacle every day, they sinned by acting prematurely and bringing incense and fire, that had not yet been authorized.
Rav Soloveitchik distinguishes between two approaches to religious observance. One approach is religious Divine service marked
by strict guidelines and discipline. The other is ceremonial experience. In order to achieve total fulfilment when one performs a mitzvah, the mitzvah must always be translated into experiential terms. We must perform mitzvos with simcha. Every mitzvah is done because it is Hashem’s command but, says the Rav, the result of this obedience to Hashem should be ecstatic and transformative. Robotic obedience is only a basic response, we must progress beyond that and move towards what the Rav calls “joyful catharsis.” True fulfilment consists of obedience to Hashem’s command and discovering the spiritual treasures that are inherent in every command. We cannot achieve this “joyful catharsis” artificially. This, says the Rav, was the primary sin of Nadav and Abihu, who, despite not being commanded to bring the fire or the incense, hoped to create an artificial euphoria. The decisive lesson emanating from Nadav and Avihu’s misguided attempt to achieve religious ecstasy is that true religious experiences are those experiences that are achieved through structure and form, rather than fantasy and illusion. M
This weeks issue is dedicated to all those who find this time challenging. Stay strong! 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
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Oneg Shabbos Issue 248
Will the real Tefilla please stand up?
I
imagine I was not alone in missing Shul over Yom Tov.
I tried to make the most of it. That’s what we all have to do, right? To grasp the opportunities, to look at the positives, to revel in the new possibilities. And to a certain extent, I did. I said parts of Davening slowly that previously I have never even said. I contemplated different Tefilos that we say, I was forced into staying awake while I read the Haftora, I picked my own tunes for Halel (and made sure that half the neighbourhood heard them). I connected with Davening in a very real way. But still, I missed Shul. I missed the excitement of that first Borchu, the inspiring Yom Tov Nusach, and the beautiful Kaddish before Shemona Esrei. I missed the Hokeil, the Kehilla singing Halel together, the thundering Onoh Hashems and the Yud Gimmel Midos prior to Leining. I missed Tefilas Tal and Duchening and a Rov actually speaking to his Kehilla in person. I missed feeling part of a Tzibbur. But then Shabbos came along. Ah, now this is something we are already used to. I felt much more comfortable singing Lecha Dodi and Keil Adon by myself, for the 5th week already. I even had my own little Minhogim already, in my Shteibel: I stand at this wall for Friday night Tefillos and I wait for my neighbour for Lecha Dodi and Vayechulu. In the morning, Shacharis is held in the front garden, Leining takes place on the couch, before the Kehilla has an option of the front or back garden for Musaf. Kiddush, Shabbos walk, lunch: the day already follows a regular pattern. But I still missed Shul. A bit. Who knows how long this enforced absence will continue for? Should we start preparing for a Tikun Leil and Akdomus in our private Shteiblach? By then, after another 7 weeks, Shabbos will feel almost normal. Yom Tov will be odd, but it will already have a big brother in Pesach to be able to look up to; it will feel somewhat
familiar. The strangeness will still be present, but in a diluted form. And who knows…take a minute to imagine the horrible scenario of this actually going on for years and years. Yomim Noroim, Sukkos, Simchas Torah, Chanuka, Purim…. All held in the comfort of our dining rooms. Children would be born, Bar Mitzvas would be held, a generation would grow up, hearing, at first frequently, how this is actually not normal, we have a Shul that we belong to, and someday, we will return to it. Home Tefilla Minhogim will become entrenched, elevated to almost Halocho Lemoshe Misinai status: “No darling, I know that I always do this tune for Lecha Dodi on Shabbos Chazon”. Weeds would start creeping up around the Shulls, the parking spaces used by the locals, the Seforim removed into private Botei Medrash. The children would start rolling their eyes when the adults would reminisce about the Tefillos of yesteryear. They would have heard about the Tefilos, the Deroshos, the Sedorim and of course the Kiddush, but eventually it would cease to be interesting to them. After all, no one really cares that much about how they did it in the old days, everyone always thinks his way is best. And when the children grow up and have children of their own, they, too, would tell their children about the mythical place called Shul, but in far less passionate prose, from a second generation viewpoint. The third generation children would have no concept of Tefilla Betzibur at all. Before long, Tefilla Biyichidus would become the Lechatchila,
Dovi Colman Broughton Jewish Primary School
with only lip service being paid to the idea that actually, this is not the optimum service of Hashem. Does this sound familiar? Sure, Tefila Beyichidus is second best. But is Tefila in Shul our first choice? How shallow and short-sighted are we. To think that our “normal” celebration of Pesach, celebrated at home and in Shul, is the real deal, and nothing more than a pale imitiation. While we talk about “Kohanim Beduchonon, Uleviyim Leshirom Ulezimrom”, the Avoda, the Korban Pesach, the Aliya Laregel… Can you imagine how much the first generation after the Churban would laugh at us? We have taken the replacement, the Bedieved of Tefilla Betzibur, and made it the Lechatchila. The ersatz has become the ideal, the original lost in the passage of time. Perhaps this is a message the Ribono Shel Olom wishes us to grasp in these tumultuous days. Perhaps it is a final message we need to grasp before He can send the ultimate redemption. Perhaps we are being urged to remember what we really had, to remember the most painful form of social isolation – to be isolated from the revealed Shechina, to be forced to live a life outside of His inner circle. Maybe our lack of Shuls will push us into really feeling the true lack – the absence of the Beis Hamikdash. And once we realise that, and truly understand what we have not, perhaps that will be the concluding lesson with which we can regain access to the real service of Hashem. M
18th April 2020
כ"ד ניסן תש"פ
פרשת שמיני
Keeping the Chain Intact
N
adav and Avihu the oldest sons of Aharon offered a foreign fire, an incense offering which was not commanded by Hashem. A fire came out from the tent of meeting, entered their nostrils and they perished. Their cousins took them out the camp and they were buried. The reason for their death seems quite clear but it seems strange that the Medrash (Vayikra Rabba 20:9) tells us multiple other explanations for their death. They had drunk wine before they did the service. They were not wearing all the priestly garments. They came in without washing their hands and feet. They didn’t have children or they were not married (which a Cohen must have before he makes such an offering). There is also a perplexing Gemara (Sanhedrin 52a) that tells us that once Moshe and Aharon were walking with Nadav and Avihu behind them and the entire Jewish nation following them. As they were walking Nadav and Avihu said “When will these two elders die that I and you will lead the generation”. Another Gemara (Yoma 53a) tells us that their mistake was that they gave a Halachic ruling in front of Moshe their teacher and someone who does so is liable for the death penalty (from heaven). An interesting twist is that after they perished Moshe said to Aharon “When I was on Sinai I was told by Hashem ‘I will be sanctified by those that are closest to me’. I thought it meant that I or you would die sanctifying Hashem’s name but now we see that Nadav and Avihu are even greater than us.” The Torah is not just telling us a story. There is a message for every one of us to take away. The question is what is it? Also, how could it be that Nadav and Avihu were considered so righteous if they spoke in such a seemingly degrading way about Moshe and their father Aharon? The Nesivos Shalom explains that (the Holy books state that) the purpose of the entire Torah and all the other commandments is in order that we fulfill the Mitzvah of “ ובו תדבקCleave to Hashem”. Torah and Mitzvos is advice or different channels to allow us to do so. In the Sifri (Devarim 11) they ask how it is possible for human beings who are finite and physical to cleave to Hashem who is a spiritual and infinite being. The answer given is, by cleaving to the Torah scholars and their students we can cleave to Hashem. The Saba Kadisha from Slonim says that this applies even when the student is arguably and even admittedly greater than the Rav. Even if he seemingly knows more Torah than the Rav the concept of not deciding a Halacha in the Rav’s presence still applies. He can (separately) argue, clarify and discuss any point but the
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Rabbi Moshe Borgor Ohr Somayach
undermining of the Rabbi is considered a serious issue. There needs to be a clear transmission of the Torah and therefore the student needs to bow his wisdom to the Rav who is part of the chain of tradition. First Hashem gave his messages through prophecy but once that period ended it was shifted to Ruach Hakodesh, the spirit of Holiness. That is a level that can still be attained today and it is believed that certain Rabbis still have it. If a person subjugates themselves to the wisdom of the great Rabbis they will merit to connect themselves to a special divine protection from above. This was the mistake made by Nadav and Avihu. Due to their lofty spiritual level, even higher than that of Moshe they were drawn in with the best of intentions to connect to Hashem in the greatest possible way ובו תדבק. The problem was they disconnected from the tradition by detaching themselves from their leaders Moshe and Aharon. Once they were independent, they simultaneously broke themselves away from the divine protection. That led them to make a rash decision to bring their own offering without consulting Moshe or Aharon or even each other (Torah Cohanim, Acharei Mos 1). Their justification led them to bring it in a way that lacked the proper preparation and divine inspiration. Chazal tell us that had they consulted or brought it at another time it would have been accepted by Hashem. When we disconnect from our teachers and tradition and become independent from our Jewish leaders it is a very dangerous situation. One could say that it is playing with fire. It is certainly a slippery slope that leads a person further and further away from the truth. That can happen even to truly great people. That is why Nadav and Avihu erred not only in their ‘inspired’ offering but also in all the areas connected to it which caused them to stray into drinking before bringing their offering amongst the other misdemeanors mentioned in the Medrash. There was once a famous personality who went away from Orthodoxy. He was once a student of the famed Rav Dessler zt’l author of Strive for Truth. When asked how it could be that someone learning from such a powerful source could end up leading people away from Judaism it was pointed out that he would go to the Gemara shiurim of Rav Dessler but would never go to his Mussar schmuezen. He was missing that link to tradition and working on himself and that’s what led him astray. May Hashem help all of us to keep connected to Him through the transmission of the Torah from Sinai with our true Torah leaders and thereby remain under the umbrella of Blessing that comes from that place. M
Mazel Tov to Family Hershy Stimler on the occasion of the birth of their granddaughter
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Oneg Shabbos Issue 248
The different levels of Yirah & Ahava לעילוי נשמת הרב שרגא טוביה בן רב נתן הלוי
1. In this week’s parsha we meet a reluctant Aharon Hakohen about to perform his first sacrifice in his position as Kohain. Chazal cited by Rashi (Vayikra, 9:7) tell us “שהיה אהרן בוש וירא לגשת אמר לו משה למה אתה בוש לכך “ – ”נבחרתAharon was embarrassed and fearful to approach the altar. Moshe said to him “Why are you embarrassed? This is why you were chosen”. Aharon was scared & embarrassed because he was offering a calf to Hashem, to atone for the sin of the Golden Calf (see Rashi to Vayikra, 9:2). Aharon was concerned that since he had been responsible for the creation of that Golden Calf, he might raise the ire of Hashem by him presenting this particular sacrifice. Moshe, however, tells him otherwise. He informs him that Hashem had chosen him for this job and has no reason to be embarrassed. But what about Aharon’s fear? How come Moshe does not address that emotion? U.S. President Franklin Roosevelt said at his first inaugural speech, that the “Only thing we have to fear is fear itself.” That my friends, is not a Jewish axiom. We believe that the only thing we have to fear is Hashem! There are three levels in how to serve Hashem. First level is with yir’ah – awe/fear. Second is with ahava – love. The highest level is with a yir’ah rooted in ahava – a fear that comes from wanting to maintain one’s love for Hashem. When Moshe saw a trembling Aharon, he sensed it was not a fear out of being punished, but a desperate fear of not wanting to disappoint Hashem. This was not something to be stifled. Lose the embarrassment? Yes! Fear? No. 2. The middle letter of the Torah is found in this week’s parsha. When discussing non-kosher creepy-crawlies, the passuk ְ says (Vayikra, 12:42) - “הֹולֵך עַ ל ּגָחֹון ”ּכ ֹלAnything that crawls on its stomach……. The וof גחוןis the middle letter in the Torah. There is a depth to the וbeing the middle letter. All the letters in Aleph Bais are really words. For example, אis really ד.אלף is דלת. The וis spelled ואו. [It is actually the only letter in the Aleph Bais, when spelled out fully that has an אin its center.] In essence then, the real middle letter of the Torah is not the
Mazel Tov to Family Aryeh Moore on the occasion of Zevi’s Barmitzvah
ו, but rather the אin the center of Rabbi Nosson Greenberg the ואו. The אof Rav, Khal Machzikei Torah, Far Rockaway N.Y. course represents Hashem, for אis one, and Hashem is One. Our Torah was not fabricated by a prophet in the sixth century, nor a Mr. Smith in the 19th century. It was written by Hashem, and His signature is to be found in its core. M
18th April 2020
כ"ד ניסן תש"פ
Being His
פרשת שמיני
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Rabbi Label Lam Torah.org
For I am Hashem your G-d, and you shall sanctify yourselves and be holy, because I am holy, and you shall not defile yourselves through any creeping creature that crawls on the ground. (Vayikra 11:44) For I am Hashem your G-d: Just as I am Holy, I am Hashem your G-d, so too you shall make yourselves holy (i.e.) sanctify yourselves below on earth. …and be holy: before Me, for I shall make you holy in the World to Come. (Rashi) In the context of this call for holiness the Chumash is speaking of refraining from disgusting foods. How does that express holiness? How does that make us holy? What is holiness? How can we define it in pedestrian terms? This is a scene from more than 36 years. I can recall it now like it happened this morning. I just exited the Yeshiva where I was teaching English. My main classroom management tool was to have candy in each pocket. As I approached the street I noticed a frightening scene. Two little boys were on the other side of a crazy busy intersection waiting to cross. They 6 or 7 years old and I recognized one of them to be the young son of one of my Rebbeim. I couldn’t let these kids cross by themselves. I signaled to them to wait for me. I ran across the street and took each one by the hand with a candy in each hand. When we got to the other side of the street one boy thanked me and left with the candy in hand and smile on his face. Tzvi Elimelech, my Rabbi’s son asked me, “What’s the hechsher?” I took the two clear cellophane bags out of my pocket. Both tops were already removed. I told him they we either Paskesz or Blooms and I bought them both at the one Kosher store in Monsey at that time, Nagels. Everybody goes there even his parents. He stood there and with perfect poise, handed me the candy. He politely thanked me and proceeded to happily skip home. I was stunned. He knew me! I was just giving these candies out in the Yeshiva across the street. Nobody questioned me there. What a great beginning for a future Ben Torah. That’s holiness! Effortless self-control, beyond the battle ground where the elements are controlling and tempting us, to be that free and able to easily and happily say “No!” That’s a portrait of a kid with a candy! How many other battle grounds with the “permissible” do we “adults” struggle with daily?! This is excerpted from a newsletter Doresh L’Tzion: “The Mashgiach of Lakewood, R’ Nosson Wachtfogel zt”l. related: I
Mazel Tov to Family Yehuda Grunhut on the occasion of Yitzy’s Barmitzvah
heard from Maran R’ Aharon Kotler zt”l that he had a tradition passed down from the Chofetz Chaim that the “Last battle” will be the “Beginning of the geulah”, and that a true Ben Torah who will be completely disconnected from the nations will not be dominated over. In this vein, the mashgiach said that he himself has a tradition handed down from one person to another from R’Yehoshua Leib Diskin zt”l, the Seraph of Brisk, that “In the Last Battle before the coming of Moshiach all the ehrliche Yidden will be saved”. What is the definition of “Ehrliche yidden”? Those who are separated from the nations! He explained that this is not referring to being one of the Thirty-Six Hidden Tzaddikim, but rather about whoever separates himself from the customs of the nations and has no connection to their culture, their manner of dressing, their newspapers or music or books, and is completely disassociated from them – then to him Hakadosh Boruch Hu says, “You are Mine!” And he is under a completely different authority and there is no dominion over him!”” Holiness is first claiming dominion over one’s self! The Torah invites us all and declares us capable of being His! M
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Oneg Shabbos Issue 248
Following in the ways of Aharon HaKohen
W
hat wouldn’t you give to be guaranteed nachas from your offspring? Who wouldn’t want a reassurance to be saved from the Satan? Is there really an easy ticket to obtain wealth and riches? The answer is yes! The way to obtain all of these is at the tip of our fingers. The Zohar HaKodesh (Teruma) writes something that is crucial for every Jew should know. ְ הַ ַּצּדִ יק צ ִָר ׁשע וְלִ ְקנֹותֹו ָ יך לִ ְרּד ֹף ַאחַ ר הָ ָר
ּכְ דֵ י ֶׁש ַּיעֲבִ יר ִמּמֶ ּנּו אֹותָ ּה זֻהֲ מָ ה,ׁשלֵם ָ ׂשכָר ָ ְּב ּכְ דֵ י,ֲׂשה לְ נַפְ ׁשֹו ֶ ְויִכְ ּפֶ ה אֶ ת הַ ַּצד הָ ַאחֵ ר ְויַע ְוזֶהּו הַ ֶּׁש ַבח.ֶׁשּיֵחָ ֵׁשב עָ לָיו ּכְ אִ ּלּו הּוא ּבָ ָרא אֹותֹו ְ ֶָׁשּי ְִתעַ ּלֶה ּבֹו הַ ָּקדֹוׁש ּב רּוך הּוא יֹותֵ ר ִמּכָל ֶׁשבַח מָ ה הַ ּטַ עַ ם? ּכִ י הּוא. ַועֲלִ ּיָה זֹו יֹותֵ ר מֵ הַ ּכ ֹל,ַאחֵ ר ּג ַָרם לִ כְ ּפֹות אֶ ת הַ ַּצד הָ ַאחֵ ר ּולְ הַ עֲלֹות ּכְ בֹוד ְ הַ ָּקדֹוׁש ּב (מלאכי, וְעַ ל זֶה ּכָתּוב ּבְ ַאהֲ ר ֹן,ָרּוך הּוא וכתוב (שם) בריתי היתה.ב) ורבים השיב מעון .אתו
The righteous person should chase the straying and be willing to pay a high price to bring him back to Hashem.
There are so many people who are struggling in ruchniyus. It is our zchus and obligation to try to bring them close to Yiddishkeit. We must invest time, money and effort to be kind to them, love them and be mekarev them. Even if this requires from us a tremendous amount of blood, sweat and tears, we must chase after those who are straying and try to bring him back to spirituality. We can learn from our tzaddikim how they put so much time and effort to bring back Hashem’s children. The Beis Yisroel, the Gerrer Rebbe, was a kadosh-elyon, outstanding in his holiness. Once on Yom Kippur before mincha, he saw a nonreligious Jew being mechalel Yom Kippur. He spent the rest of the day schmoozing with him in hope that this warmth would bring the man back to Yiddishkeit. Similarly, when Rav Aharon Kotler heard that a bachur from his yeshiva was not keeping Shabbos, he requested that it be arranged that this bachur come to the beis hamedrash on Yom Kippur before ne’ilah. When the bachur arrived to yeshiva dressed very inappropriately at this holy time of year, Rav Aharon spent the rest of the day schmoozing with him and being mekarev him with love.
Afterwards, when the talmidim asked Rav Aharon why he had to spend this special time of the year schmoozing with a struggling talmid and not a different time, Rav Aharon explained that this student was in such a low state that he needed to know that he was worth to the gadol hador more than neilah on Yom Kippur. Rav Aharon saw beyond this boy’s facade. He saw his student’s low self esteem and feeling of worthlessness and understood how much this bachur needed to see his rebbe’s warmth and friendship and much he was willing to sacrifice for him. The Mishna in Avos (1:12) tells us that Aharon HaKohen, the beloved peaceseeker was oihev es habriyos umekarvan l’Torah. An obvious question is brought up. Why does the mishna use the word briyos, creatures? Wouldn’t it be more appropriate to say that Aharon loved the people, the Bnei Yisroel? The Tanya (32) explains that this is teaching us that Aharon even loved those people who were in such a low state that it would not have been appropriate to call them humans. Despite their low state, Aharon loved them. It was through that love that he was successful in bringing them close to Torah. Our responsibility is to try to bring close the struggling souls. And how do we do that? We must love them. Aharon HaKohen taught us to love every Jew even when he is on such a low level that he is not worthy of being called a person. That love and warmth will in turn bring him back to Torah. What is the reward of a person who tries to bring a Yid back to his roots? The Zohar continues: ּומ ְׁשּתַ ּדֵ ל ִ ׁשע ָ ּכָל ִמי ֶׁשאֹוחֵ ז ּבְ יַד הָ ָר,ּוראֵ ה ְ ּב ֹא ׁשל ֹׁש עֲלִ ּיֹות מַ ה ָ ְ הּוא עֹולֶה ּב,ּבֹו ַלעֲזב ּדֶ ֶר ְך ָרעָ ה ְ ֶּׁשּל ֹא עֹולֶה ּכ ּגֹורם לִ כְ ּפֹות ֵ :ָך ׁשּום אִ יׁש ַאחֵ ר ְּגֹורם ֶׁש ִּמ ְתעַ ּלֶה הַ ָּקדֹוׁש ּבָרּוך ֵ ,אֶ ת הַ ַּצד הָ ַאחֵ ר ְגֹורם לְ הַ ע ֲִמיד ּכָל הָ עֹולָם ּבְ ִקּיּומֹו ֵ ו,הּוא ּבִ כְ בֹודֹו יתי ִ ּבְ ִר, וְעַ ל הָ אִ יׁש הַ ּזֶה ּכָתּוב.לְ מַ עְ לָה ּולְ מַ ּטָ ה וְזֹוכֶ ה לִ ְראֹות ּבָ נִים.ּׁשלֹום ָ ַהָ יְתָ ה אִ ּתֹו הַ חַ ּיִים וְה ּכָל. וְזֹוכֶ ה ּבָעֹולָם הַ ּזֶה וְזֹוכֶ ה לָעֹולָם הַ ּבָא,לְ ָבנָיו ּבַ עֲלֵי הַ ִּדינִים ל ֹא יְכֹולִ ים לָדּון אֹותֹו ּבָעֹולָם הַ ּזֶה וְאֵ ין ִמי,ׂשר ְׁשעָ ִרים ָ ָ נִכְ נָס ּבִ ְׁשנֵים ע.ּובָעֹולָם הַ ּבָא (תהלים קיב) ּגִּבֹור, וְעַ ל זֶה ּכָתּוב.ֶׁשּי ְִמחֶ ה בְ יָדֹו הֹון ָוע ֶֹׁשר.ְׁש ִרים ְיב ָֹר ְך ָ ּבָָארץ י ְִהיֶה ז ְַרעֹו ּדֹור י ֶ
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ז ַָרח ַּבח ֶֹׁש ְך אֹור.ּבְ בֵ יתֹו וְצִ דְ ָקתֹו ע ֹמֶ דֶ ת לָעַ ד .'ְׁש ִרים וְגֹו ָ ַלי
This person causes the power of the Satan to become weakened, he causes Hashem’s Glory to be elevated in the world, and he causes the entire universe to be sustained. He will merit to see grandchildren. He will gain merit in this world and the next world. The prosecutors will not be able to judge him in this world and the next world. After he passes away, he will pass through the twelve gates in heaven and nobody will able to protest his ascent. Wealth and riches will be in his home and his righteousness will endure forever. Let us try to be kind, to schmooze, to say warm words and to chase after those who are struggling. Let us reach out to them with love and thereby bring them close to Hashem. The Zohar uses the words mishtadel – to try. The results are not in our hands, but Hashem wants our efforts. We can go to the parks and lakes and look for them. Let us search for them and give them warmth and just schmooze with them. Our responsibility is to try.
The person who uses his skills to love these people and to try to bring them back to Yiddishkeit is blessed with the most unbelievable rewards. Let us not give up this glorious chance by putting up walls between us and these children. This is our opportunity! If you can’t do it for them – do it for yourself. We are surrounded by such opportunities. Hashem is pleading with us to go out and save His children. Let us stop marching against them. Let us run after them to bring them back with love and compassion following the way of Aharon HaKohen. You will prize the results forever. M
18th April 2020
כ"ד ניסן תש"פ
פרשת שמיני
7
The Captured Aron The Pelishtim had captured the holy Aron. Following a series of misfortunes, they realized that all this was because of their holding onto the Aron, so they sent it back on a wagon led by cows. Miraculously it found its way to the home of Aminadav, and it was from there that Dovid wished to bring it back to Yerushalayim. A great, joyous ceremony took place. However it was flawed in several ways: The Aron was supposed to be carried “on the shoulders” of the tribe of Levi, but now was transported on a wagon. Also, an atmosphere of lightheartedness prevailed and the procession was undignified. Suddenly tragedy struck, Hashem was displeased with their actions, so he placed the Aron to rest in the house of a known tzaddik, Oved-Edom, to avoid further problems. After three months Dovid decided to rectify the mistakes of the first procession. The Aron would be transported once again, but this time it would be carried by the Bnei Kehas of the tribe of Levi, and animals were sacrificed for every six paces they took. Dovid danced in front of Hashem with all his might. The atmosphere was dignified and the sound of the shofar accompanied them. Michal, Dovid’s wife, was watching the events and sharply criticized Dovid for looking foolish in his excessive dancing among the commoners. Dovid defended himself, saying that his actions were in front of Hashem and were thus appropriate. The Malbim says that there are two main differences between the ceremonies. The first was in the types of instruments used: The first procession contained a wide cacophony of instruments that were not usually used in the Beis Hamikdash.
Rabbi Jonathan Shooter Kollel Midrash Shmuel The author publishes a weekly detailed essay on the Haftara which can be received by writing to jonathanshooter613@gmail.com. More details about his books can be found at www.jonathanshooter.com
In fact, since this involved “the entire House of Yisrael,” this means that they all turned up ready for a carnival, with any instrument they desired. This led to an undignified procession, with chaotic sounds produced, not befitting the occasion. The second procession only involved the sounds of joy of the people and the sound of the shofar. The second difference was regarding the nature of the joy of the procession: The Abarbanel explains that the first procession involved sechok, a term with connotations of levity, light-headedness, more of an outer feeling of gladness. On the other hand, the second procession involved simcha, a much more inner feeling of rejoicing, and it is this that we aspire to more and is longer lasting. This was a ceremony that was truly in front of Hashem, a celebration of the mitzvah. Another facet of the second ceremony was the way that Dovid conducted himself. Instead of wearing his usual royal
garments, he wore a linen tunic. Dovid walked among the people as one of them. Also, he danced away ecstatically in his happiness at being granted the ability to fulfil the mitzvah. He didn’t hold back and danced like a youth in front of Hashem because of his great joy. So much so that his arms and heels became exposed, something a king is not usually wont to do. Throughout the passage, Dovid is never referred to as “King Dovid,” it is always simply “Dovid” (except on two occasions where it was necessary to call him by his royal title), showing that in front of Hashem there is no such thing as human royalty. This frivolous behaviour displeased Dovid’s wife, Michal. In a sarcastic way she declared “how honoured was the King of Yisrael today, who was exposed today in the presence of his servants maidservants, as one of the boors would be exposed” (6:20). Her claim was that her father, King Shaul would never have acted in such an undignified way, showing his arms and legs in public, dancing like a meshuganer. She claimed that a king had to be an example of dignity and could not waive the honour due to him. Dovid replied, “In the presence of Hashem, Who chose me over your father . . . before Hashem I shall rejoice” (6:21). Dovid was saying that the house of Shaul had put its own royalty above Hashem’s. Dovid maintained that the role of a king is to bring honour to Hashem by setting an example for the people. He put aside his dignity and titles and garb, so people should learn the appropriate behaviour. This wasn’t rejoicing of the body, but was an expression of an inner feeling of simcha in front of Hashem. M
Mazel Tov to Family Mordechai Grunwald on the occasion of Leiby’s Barmitzvah
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Oneg Shabbos Issue 248
Restoring the the primacy primacy of of Choshen Choshen Mishpat Mishpat Restoring Under the Under the auspices auspices of of Harav Harav Chaim Chaim Kohn Kohn שליט"א שליט"א
Rabbi Meir Orlian Halachah Writer, BHI
UNCLAIMED LOAN Mr. Phil N. Tropp was a supporter of the yeshivah where his grandchildren learned. Almost ten years ago, he had granted the yeshivah a substantial loan of $100,000 for a three-year period. However, he never demanded repayment of the loan and continued to support them with yearly donations. The yeshivah itself, which was in a continuous financial struggle, never initiated repayment of the loan. After many productive years, Mr. Tropp passed away. When his children went through his documents, they came across the loan document of the yeshivah. Mr. Tropp’s son Ben approached the yeshivah’s financial director, Mr. Kaspi. “We came across this loan document for $100,000 due almost seven years ago,” Ben said. “Has it ever been paid?” “No, it hasn’t,” acknowledged Mr. Kaspi. “Phil was well aware of the financial state of the yeshivah. He knew that we were struggling, and never said anything about the loan.” “If the loan hasn’t been paid yet,” said Ben, “I ask that the yeshivah arrange to repay it.” Mr. Kaspi scratched his head. “I assumed that your father gave up on the loan,” he said. “He came to all the dinners and contributed generously, but never said a word to me about the loan.” “Did my father ever indicate to you that he canceled the loan?” asked Ben. “No, he didn’t,” acknowledged Mr. Kaspi. “However, since so much time passed without his demanding the loan, I think he meant to let it go. As his heirs, I don’t see how you can claim something that he himself never meant to claim.” “Who says that he never meant to claim the loan?” asked the son. “It seems obvious to me that you should have made the initiative to repay my father, whether he demanded the loan or not!” The two decided to consult Rabbi Dayan, and asked: Must the yeshivah pay the inheritors the unclaimed loan? “The Gemara (Kesubos 87a) states that repaying a loan is a mitzvah,” replied Rabbi Dayan. “It is presumed to be a mitzvah d’Oraisa, based on a number of possible sources” (Minchas Chinuch #259; Pischei Choshen, Halvaah 2:1[1]).
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Furthermore, even if many years passed before the lender demands the loan, the borrower remains obligated, and we do not say that the lender forewent the loan (C.M. 98:1). Nonetheless, Ketzos (104:2) writes that the borrower is not commanded to pay until the lender demands the loan, and he is not required to bring the money to the lender or beis din.
DID YO
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NOW? When c osignin g on a loa or mort n gage on e should draft a v alid Het er Iska.
Nesivos (104:1) disagrees and writes that even if the lender forgot about the loan and does not demand it, the borrower is required to pay on his own initiative. Similarly, Shach (232:2) cites from Shiltei Gibborim that if the lender does not demand payment, the borrower does not have to pay on his own initiative; and since he does not demand payment, he intends to give the lender a gift. Shach concludes that this is questionable. Shaar Mishpat (98:1) rejects the implication of the Shiltei Gibborim that the lender forgoes the loan as a gift, since mechilah in the mind does not suffice. However, he accepts the practical ramification that the borrower does not have to pay of his own accord, since the lender is granting him grace time. Other Acharonim understood that Shiltei Gibborim also intended only that the lender is granting extra time as grace. Therefore, if the lender died, the inheritors can collect the loan (Erech Shai 339:10; Bris Avraham, C.M #5[2]; Mishmeres Shalom 232:2). “Some suggest further,” concluded Rabbi Dayan, “that Shiltei Gibborim referred to a case where there is reason to assume that the lender knew of the loan and refrained from claiming it, but if it seems that he simply forgot, he also agrees that the lender must come to pay; but the Acharonim don’t seem to differentiate” (Pischei Choshen, Halvaah 2:4[10]). Verdict: Although many write that the borrower does not have to initiate payment, the inheritors can demand repayment.
לע''נ אריאל יהודה ז''ל בן ר' פינחס צבי נ''י קליין
Provided by Business Halacha Institute. The BHI is a non-profit organization based in New York that educates and guides people in up to date applications of monetary halacha. For more information or to browse the BHI archives, visit www.businesshalacha.com
18th April 2020
כ"ד ניסן תש"פ
פרשת שמיני
9
SHEMIRAS HALOSHON
FOOD FOR THOUGHT TO SPARK N CONVERSATIO 516.668.3725 meaningfulminute.org @meaningfulminute
I WISH I HADN’T BELIEVED THAT The damage is done. You’ve heard that someone has said something unflattering about you and you feel angry at that person. Should you ask his forgiveness?
Rabbi Shmuel Silber Suburban Orthodox
THERE IS SO MUCH BLESSING
The Dilemma Your son told you that his friend isn’t allowed to play at your house because his mother says your food isn’t kosher. You’re not the least bit surprised. The woman has always come across to you as elitist and critical. But you’re furious. She doesn’t know the first thing about you, your house or your kashrus. Later, you meet the woman at the market and she approaches you to ask if her son can come over to play on Shabbos. “He really loves your son. I think they’ll be good friends!” You realize that your son must have gotten the message wrong. Should you apologize to the mother?
There may be times in life that we are so focused on what is broken, not good or dysfunctional. However, when we look at what is in a state of disrepair, then we cannot see the bountiful blessings that we possess. No matter how difficult or how dysfunctional someone’s life may be, there are always blessings – we just have to wear the right lenses in order to be able to see them. I can accept the reality of my circumstances. Once I accept the reality of my circumstances, I can open up my eyes to appreciate the blessings that I truly have. Let us make sure to look away from that which is broken, so that we cannot fully appreciate and enjoy all the wonderful good that we are blessed with.
The Halachah You should not apologize. Your teshuvah for accepting rechilus is between you and Hashem. However, even if you had not met the mother, you would have been required to convince yourself that the report may not have been accurate.
"I love the re table and w minder card. We keep e it after Hamo always say the Yehi Rat on our Shabbos tzi, which se zon aloud ri ght ts the tone I think the co for n during your cept of refraining from the whole meal. Shabbos mea lo the difficult ls is a perfe shon hora av ct it head on. S odah of Shmiras Halosh way of taking h time of the abbos meals, unfortun on and tackling at week when the greatest ely, can be the hora takes p am la back and re ce. This program allow ount of loshon aliz s Haloshon is e how important the m us to take a step . Thank you very much fo itzvah of Shmiras what it shou r making Sh ld be!" abbos
Sefer Chofetz Chaim, Hilchos Rechilus 5:6,7
R.B. CEDARH
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RST, NY For questio ns and shabbosmen comments email: u@cchfgloba l.org
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.
10
Oneg Shabbos Issue 248
Daf Yomi WEEKLY
שבת מ”ג
Gemara GEM
CANCELING THE UTILITY OF A UTENSIL .רב יוסף אמר היינו טעמא דרב חסדא משום דקא מבטל כלי מהיכנו
Rav Yosef says that the reason for R’ Chisda is that the utensil is being disabled from utility.(43a)
functional item which can be used on Shabbos (a )כליcannot have its service disturbed or have its functional aspect disqualified on Shabbos. There are three explanations given for this rule. Rashi here says that if the utensil is made to be no longer useful, it cannot be dislodged from its place. In effect, it will become muktzeh. This is prohibited to be done on Shabbos, because it is as if the person is attaching it to the ground with cement. This is rabbinically prohibited. Ritva here explains that the sages prohibit taking something of use and causing it to no longer be functional on Shabbos, because this diminishes one’s enjoyment of Shabbos. This is counterproductive to the spirit of Shabbos. Rashi (later, in his commentary to 154b) explains that this act of nullifying the useful nature of a utensil is as if the person is demolishing and destroying a ילכ. This is rabbinically prohibited.
The Minchas Shlomo (10:6) was asked what to do in a case where a person put a plate under a hen on Shabbos. Should he remove it before the hen lays an egg and the plate becomes prohibited? Perhaps this is akin to a person who places a pot of raw food on a fire on Shabbos. He certainly must remove it if possible, before the cooking takes place. Or, is the placing of the plate already the prohibited act, and that has already been done? Accordingly, taking the plate away now would not change the fact that the plate was originally placed in a prohibited spot.
The answer could hinge on the various ways to look upon the prohibition. According to the approaches which Rashi presents, it could be that the very placing of the plate under the hen is the prohibited act. That is the moment the person either cements the utensil to the ground, or that is when he is doing the act of smashing the plate. However, according to the Ritva, our sages simply did not want the enjoyment of Shabbos to be diminished. If the plate can be salvaged before it is no longer functional, it turns out that the Shabbos experience was never impaired.
Kindness Bird In this week’s parsha we are introduced to a white stork, known in Hebrew as a ‘chasida’, which comes from the word chesed – kindness. In Hebrew the names of something reveals it’s essence, which for the stork is clearly kindness. But funnily enough this bird is actually included in the list of birds that we are not supposed to eat because of their cruelty! (Ramban) Why can’t we eat this ‘kindness bird’? The Chidushei Ha-Rim explains something fascinating. The stork gives out food to other creatures, but only to those that are considered to be his ‘friends’, not to all birds! Since it doesn’t do chesed, for strangers, it is considered impure, and may not be eaten! The lesson is clear: Kindness must be done for everyone! Taking this one step further Rav Dessler explains that people are only strangers to us because we have not yet given to them. If we start to bestow good onto ‘strangers’ their status will actually change and they become like friends/relatives to us! Let’s not limit our generosity and care to our own circle of friends, but reach out beyond our inner circles to make a difference to both friend and stranger alike! (Idea about the stork adapted from Love Your Neighbour by Zelig Pliskin)
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18th April 2020
כ"ד ניסן תש"פ
פרשת שמיני
Chochmas Noshim Rebbetzin Rivka Lerner
O
A Pivotal Shift
ver a steaming cup of tea, two friends catch up and compare struggles in their respective workplaces. ‘Its just so hum-drum’ complains one, ‘there just doesn’t seem to be anything new going on, and its hard to keep motivated that way’. ‘Oh, for me it’s the opposite’ confesses the other ‘I am always brimming with new ideas and excited to get going… its following through that’s the problem. After the first push, I find it hard to stick to any given project’. They both realize that the strength each of them possesses is the exact attribute the other is lacking. In this weeks’ Parsha we follow the Bnei Yisrael as they begin a new mode of communication with the Almighty – through the service in the Mishkan. Indicated in the sedra’s name, Shemini, we find ourselves at the 8th day of inauguration (according to most opinions, the 8th day of Nissan) observing Aharons very first service. This was after being instructed by Moshe for the previous seven days on how exactly the Avoda was to be done. Moshe received the precise instructions regarding Korbanot, Menachos etc, and ensured the Kohanim would fulfil every detail to the letter. What we are witnessing here is a pivotal shift in manner of serving G-d, from Moshe’s instruction and prophecy until now, to the Kohanim’s precise and regimented service in the Mishkan from now on and in the future. Moshe symbolises prophecy/Nevuah in its purest sense – exhilarating, new, and energizing. Through him all that was meaningful and true was passed down, guiding the Bnei Yisrael to forge ever new paths in their journey. However, excitement and newness is only one part of a relationship, with ourselves, others and ultimately, Hashem. In order for a connection to thrive and come from potential to actuality, we need discipline and commitment to follow through. That’s where the Kohanim come in. Discipline is the name of the game when it comes to Temple work. Every action, measurement, clothing to be worn is exactly enumerated and must be adhered to. In contrast to Nevuah which visited the deserving Tzaddik individually, Kehuna was passed down in families. Children were reared with this form of discipline and unwavering pledge in mind. Self-expression as such took a side-role before the awe and commitment they showed with their exactitude to the given laws. Nowadays, our Tefilla mirrors the service closely – we have specific times and modes of prayer with which we show our commitment to grow in the path the Torah prescribes*. This transition – from Nevua and the freshness, to Kehuna and the regimented, is a lesson for every part of our lives. If all we live for are the exciting moments, we will never create any traction, anything substantial. And if we just fall in to rote with no thought to newness, we miss out on a great part of what it means to be a vibrant, growing person. The same goes for relationships. That initial spark of connection to another is paramount, as well as frequent moments of renewal. However, true relationships come to the fore when even after the test of time and plenty of the day to day grind, the connection still stands. My wish to all of Klall Yisrael in these uncertain times is that we should be able to use each new experience as opportunity for growth, while showing steadfastness and commitment to our values and to each other. For more on the topic of how Tefilla molds a person, please see Rav Hirsch on Tefilla
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