258. Korach

‫מוצאי שבת ר"ת‬

‫מוצאי שבת‬

258

Issue

‫פקד יפקד ה' אתכם‬

‫הריני בא ללמוד תורה לשמה לעשות נחת רוח לאבינו שבשמים‬

‫בס"ד‬

‫פרשת קרח‬

‫ה' תמוז תש"פ‬ 27 June 2020

'‫פרקי אבות פרק ד‬

‫קבלת שבת‬

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9.17

11.06

10.45

8.31

10.36

11.49

11.23

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9.06

The Heresy of Korach

P

erhaps this was Moshe’s most painful challenge of all. Korach was not just one of the ‘eirev rav – the mixed multitudes’ or some outsider. The Torah makes a point of describing his illustrious lineage. Korach is none other than the ‘son of Yitzhar, the son of Kehas, the son of Levi’ (Bamidbar 16:1). He is from Moshe’s extended family, from the noble tribe of Levi. Maharal of Prague explains that this is exactly why the Torah delineates Korach’s ancestry all the way back to Levi: to demonstrate that he came from a distinguished family and should have known better than to dispute Moshe and Aharon, creating factions within the Jewish People.

Disagreements are legitimate in every area of Torah study; certainly in Halacha, and sometimes even in religious fundamental theology. However, when the Mishnah in Pirkei Avos (5:20) defines the quintessential destructive form of argument, it uses the dispute of Korach as the perfect counter to the healthy, robust debates of the great Hillel and Shammai. On the face of it, these are two perfect examples of religious and theological debate, each side seeking the truth. Korach made a seemingly valid claim: ‘all of the Congregation are Holy, every one of them; why do you (Moshe and Aharon) elevate yourselves above the assembly of Hashem?’ (Bamidbar 16:3). The followers of Korach were people of

The Rambam (Hilchos Yesodei Hatorah 8:1) makes the conundrum even more perplexing. He explains that the vast majority of miracles that occurred in the desert were not there to prove the veracity of Moshe. Only the Revelation at Har Sinai could do that.

The other miracles were more functional.

Rambam writes: ‘They needed food, so Hashem provided the Mon. They were thirsty, so He

‫ספר דברים‬

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

Rabbi of Richmond United Synagogue

drew water from the rock. The congregation of Korach denied (Moshe’s authenticity), so the earth swallowed them up’.

This seems very radical. We are familiar with the Midrash Tanchuma (cited by Rashi) that Korach was jealous of the elevation of Elitzafan as Prince over the Levite family of Kehas, deeming himself a more appropriate candidate. But jealousy seems to be a far cry from actually denying the supremacy of the prophecy of Moshe.

But this question really is quite difficult to understand: how could such an honourable family fall so low that the Gemara (Sanhedrin 109b) lists Korach and his congregation among those individuals who ‘have no portion in the World to Come’?

‫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

Rabbi Meir Shindler

‫ספר ויקרא‬

high stature and greatness. Korach understood that the only way to draw these righteous people into a brazen dispute with Moshe was to find a compelling religious argument for them. One can easily see the plausibility of this argument. As a nation, we experienced prophecy at the Yam Suf and Har Sinai and we witnessed miracles on a daily basis. Like a ‘house full of sefarim’ why should we require a mezuzah? (see Maharal Tiferes Yisrael 22).

But the Mishnah informs us that while Korach’s challenge seems as legitimate as the disputes between Hillel and Shammai, there is one earth-shattering difference. Whilst Hillel and Shammai based their differing views on an absolute thirst for truth, Korach entered his challenge to Moshe with significant cognitive bias: jealousy. Once the initial focus of a debate is self-serving, any religious and ideological basis for the argument is tarnished. So much so, that the presenter of such an argument firmly believes he is speaking a ‘truth’ and his position is transformed into out-and-out kefirah (heresy).

The Mishnah teaches us that only Hashem has the capability to hold two opposites in equilibrium and allow them to both endure simultaneously as truths. Therefore, when a machlokes is ‘leshem shamayim’ – for the sake of Heaven – ‘sofo lehiskayeim’ – it will endure.

However, when it is tainted with feelings of self-interest such as with Korach – ‘ein sofo lehiskayeim’ – it cannot possibly endure. M

‫ספר שמות‬

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‫לע''נ ר' בנימין בן ר' מאיר דוד ז''ל‬ ‫נלב''ע ב׳ אדר תשע''ז‬

‫ספר בראשית‬

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2

Oneg Shabbos Issue 258

Rabbi Benjy Morgan Executive Director, JLE

Hashem is in Total Control In his seminal 1981 study of football, “The Soccer Tribe,” the zoologist Desmond Morris studied the gestures players make in response to defeat. He found that almost all players react the same way - by placing their head in their hands.

In a fascinating comment, Rabbeinu Bachya explains that covering the face was not just a one-off – in fact, it is the source for how we, as Jews, continue to daven today.

In 2008, Jessica Tracy, a professor of psychology at the University of British Columbia, published an influential study with her colleague David Matsumoto. Their work compared the gestures made in defeat and victory by sighted athletes to those of congenitally blind competitors. They found evidence to suggest that the display behaviours of pride and shame were innate and universal to the human race.

Rabbenu Bachaye explains that a person will cover his face for one of three reasons:

“You have the head in the hands — that’s shame,” Tracy said. “You have the constriction of the body, in the way that the player is moving his arms around his head, almost to make himself smaller. Those are very classical shame display elements.”

By contrast, when scoring a goal, a footballer will run around the pitch showing his face to everyone.

In this week’s parsha the Torah describes the body language of Moshe and Aharon in response to the rebellion of Korach: ‫֕ל אֱ ל ֹ֥קי הָ רּו ֖ח ֹת‬- ֵ‫֣אמר֔ ּו א‬ ְ ֹ ּ ‫ל־פנֵיהֶ ם ֙ ַוי‬ ְ ּ ַ‫ַו ִי ּ ּ ְפלּ֤ו ע‬ ‫ּשר הָ אִ ֤יׁש אֶ חָ ד ֙ יֶחֱ ָ֔טא וְעַ ֥ל ׇּכל־הָ עֵ דָ ֖ה‬ ׂ֑ ָ ‫ׇל־ב‬ ָ ‫לְ כ‬ ‫ִּת ְק ֽצ ֹף׃‬ The Torah is not merely retelling the story, so why does it go out of its way to emphasize that Moshe and Aharon fell on their faces? What does the Torah want to teach us?

What is the reason we cover our face when saying tachanun - nefilas apayim?

1 2 3

Morah Shechina – out of fear or respect for the Divine Presence; as demonstrated by Moshe’s fear of gazing at the Divine Presence at the burning bush.

Tzaar vehachno’oh – in pain and humility, like a footballer when he is defeated; he just wants to be swallowed up, he doesn’t want to be seen!

Leharos bitul – to demonstrate one’s utter subjugation, as if to say; “I am a nobody. All my abilities are nothing without You.”

That is the idea, says Rabbeinu Bachye, behind our tachanun and the nefilas apayim of now and then: the recognition that we have nothing without Hashem.

He goes on to make a remarkable observation: when other nations and faiths pray, they put their hands together, as a way of showing Hashem that they have no power- their hands are tied without Him. However, the Jewish People do something more: we put our feet together during the shemone esrei. This is to demonstrate an even greater degree of subjugation: we are declaring that we are literally unable to move

without Hashem. It is hard to imagine a worse feeling of lack of control than when one has his feet tied.

In parshas Ekev, the Torah (Devarim 8:18) says, ‫ִ ּכי הּוא הַ נֹּתֵ ן לְ ָך ֹּכחַ ַלעֲׂשֹות‬ ‫חָ יִל‬. The Targum translates as follows: “He is the One Who gives the idea to purchase possessions.” This means that not only does the ability to carry out a plan come from Above - even the plan itself comes from Hashem.

One of the basic tenets of Yiddishkeit is to live with the knowledge that Hashem is in control, and nothing has any true power - only Hashem. If we would internalise this concept, then the source of Korach’s jealousy would have been uprooted – as ultimately Hashem is in total control. M

27 June 2020

‫ה' תמוז תש"פ‬

‫פרשת קרח‬

3

Rabbi Shmuel Kimche Rabbi, Yeshivat Reishit Yerushalayim

– most certainly on a spiritual level.

Every positive or non-positive act has repercussions and ramifications. Some people achieve more than others: ‫כל אחד‬ ‫נכוה מחופתו של חבירו‬. A line brings with it reward and punishment. Response to our actions.

One of the most important distinctions for us to be able to make, is when do we relate to ourselves/others as lines, and when to relate to each other as circles.

Lines and Circles We can’t escape looking at what Klal Yisrael have experienced over the last 6 months. When we look back, we see two major events, where the contrast between the two is astounding.

Met-Life and Corona.

We saw two incredible responses to opportunities within Klal Yisrael. Our collective reactions to both were breathtaking.

Daf HaYomi: everyone came together.

The energy was electric! Klal Yisrael was united to celebrate the most public possible Kavod HaTorah – and this was happening worldwide simultaneously. We were able to see both the Met-Life stadium with 93,000 participants, and the smallest of out-of-town Kollelim with six Daf Yomi learners dancing around their table. We couldn’t help being moved by this incredible achdus through Torah.

And then came Corona! People had to stay at home. We moved from ‫קידוש‬ ‫ שמים בפרהסיא‬to (mainly!) ‫קידוש שמים‬ ‫ ;בסתר‬from ‘inspiration from without’ to generating for ourselves and our families ‘inspiration from within’. From social norms which dictated many elements of our lives, to a self-generated system of spoken/ unspoken ‘house-rules’.

Both are challenging. Both are exhilarating. Both are a ‫קידוש שם שמים‬.

With that, I want to share something of a new slant on the story of ‫ קרח‬and his mutiny.

Firstly, and most strikingly, the pesukim describe how Korach approaches Moshe Rabbeinu with an incredible statement: ‫כולם‬ ’‫“ – קדושים ולמה תתנשאו על קהל ה‬We are all equal here! We all heard Hashem’s voice at Sinai! Why are you elevating yourself

above everyone else?” Korach, as everyone else, had heard Hashem telling Klal Yisrael: ‫משה משה עלה אלי ההרה‬. The very basis of our Emunah comes from Moshe Rabbeinu being singled out by Hashem. What is Korach thinking?

We sense that something deeper and more subtle is happening here. Let’s add to the equation the famous queries of Korach and his people; “Why does a house filled with Sifrei Kodesh need a Mezuzah? Why does a Talis which is completely made of techeiles need a blue tzitzis?”

The Arizal taught us, that there are two forms in which Hashpa’ah comes down into the world. It comes in the form of lines, and it comes in the form of circles - .‫עיגולים ויושר‬ [These are clearly a conceptual mashal.]

A line has a beginning, a middle and an end. It starts in one place and ends in another. In fact, that is the definition of a line.

A circle is different. There is no beginning, there is no middle and there is no end. Every point on the circle is equidistant to the centre of the circle. (Remember trigonometry?)

In the future, after we have finished our time in this world, we will certainly relate to everyone as part of the circle. Yet right now we, by necessity, have to relate to everyone primarily as “lines” (people who have free will, and achieve higher statuses one than the other).

Throughout our Jewish year, we focus on both. To take the lulav around the bimah for Hoshanos on Succos is to take our personal selves (our lines), and include them into the Circle of Klal Yisrael. On the final day, Simchas Torah, we put down the lulavim and become part of the Circle completely.

Rav Tzaddok explains (Pri Tzaddik, Korach) that Korach made a fatal mistake.

Korach exclaims “we are all holy” – All of Klal Yisrael heard Hashem’s voice equally!

We are all members of one circle. All neshamos were created equal.

“Tell us Moshe: if a talis is made entirely out of techeiles i.e.if every neshama is on that circle, does it really need a single string i.e. a line of techeiles to be the conduit of kedushah?” – “If a room is filled in its entirety with Seforim i.e. if every neshama contributes equally to the circle, do we really need the mezuzah as a machshir?

Moshe! We are all equal! We all equally heard the voice of Hashem. We don’t need a single individual to be our conduit!”

Korach exclaims: We have reached a point, where we do not need the tzaddik. We all can connect as part of Klal Yisrael.

Every person has a dual relationship with the Borei Olam; both as a circle and as a line. Essentially, we all have a neshama; we are all members of Klal Yisrael, we all have the potential to our rightful place on the “Circle of Tzaddikim” in Olam HaBa. We are part of the circle of Klal Yisrael, and part of the Klal of this entire world. This is beyond our bechira, beyond our free will. A circle represents the indestructible and inevitable – the fact that we are part of a whole. We are all equidistant from Hashem.

R’ Yitzchak Isaac Chaver explains that lines represent our internal inspiration and avodah, while circles represent inspiration from outside, from being part of the Klal.

Yet we also are lines. We also live with bechira. We live on a ladder of achievement

May it be Hashem’s will, that our avodah has found favour in His eyes. M

After the stunning sense of community at Metlife, from the circle and inspiration of being part of Klal Yisrael, Hashem appears to be testing our mettle as individuals.

Can we also maintain kedushah and aliyah ruchanis within the privacy of our home?

Can we also provide the internal lines within our lives?

4

Oneg Shabbos Issue 258

Korach’s Rebellion

Rabbi Shmuel Phillips Author, “Judaism Reclaimed”

Against the Torah’s Oral Tradition instrument through which the Exodus was performed and the Torah transmitted. Instead he was claiming that Moshe’s initial righteousness had been eroded by the realities of holding high office and absolute power, leading to serious errors of judgment.

In his discussion of the verification of one of Judaism’s most fundamental beliefs, Rambam makes a fascinating assertion1.

Notwithstanding the miracles and wonders experienced by the Jews at the Exodus — performed by Hashem but often via Moshe—there would still have been some room to doubt the veracity of the divine nature of Moshe’s mission, and by extension the Torah which he would then transmit to the Jews.

Complete confirmation of the authenticity of Moshe’s mission was established only at Sinai, where the Jews witnessed a revelation which provided absolute knowledge that Hashem was communicating the Torah to His people, both directly and through Moshe’s prophecy.

When Moshe is first charged with the task of leading the Jewish nation, he reacts by questioning his ability to establish credibility with the people. The signs offered by Hashem (such as turning a stick into a snake) manifestly do not allay this concern, prompting Hashem to declare: “This is the sign that I have sent you to bring the people out of Egypt; you (the nation) will serve Hashem on this mountain (Sinai)”.2 The ‘wonders’ were therefore intended only as a temporary reinforcement for Moshe’s claim to have been sent by Hashem to engineer the Exodus, in order to bolster Moshe’s legitimacy during the period prior to the Sinai Revelation. There, Moshe is told, the people “will hear My speaking with you, and they will trust you forever.” [Shemos 19:9] In light of this clear knowledge of Moshe’s divine endorsement, which the entire nation perceived at Sinai, the rebellion of Korach and his assembly in this parashah comes as a particular shock. It would seem that Rambam cannot accept that this uprising represented a direct challenge to Moshe’s prophecy and leadership over the Jews, since Hashem has assured Moshe regarding basic belief in his prophecy that “they will also trust you forever”. If this is correct, on what basis did Korach then seek to justify his rebellion?

Rashi and Ibn Ezra both explain that Korach was accusing Moshe primarily of an abuse of power, appointing his closest relatives to positions of authority and importance. Crucially, Korach cannot dispute the fact that Moshe was the divine

A further dimension to Korach’s uprising is depicted in a midrashic account of Korach mocking ‘illogical’ Torah rules such as the requirement that totally blue garments also contain a blue ‘techeles tzitzit strand, and the need for a mezuzah even for a house full of Torah scrolls.3 In the introduction to his commentary on the Mishnah, Rambam teaches that what Moshe received from Hashem was the ‘ikkarim’ — the key principles of the mitzvot — as well as a system of drash for correctly determining their details (pratim). It would appear from the Midrash that the rules being challenged by Korach would fall into the category of pratim, which relied on Moshe’s application of Torah SheBaal Peh interpretation rather than his direct recall of God’s word. If this is so, Korach could certainly be said to be upholding both Moshe’s (initial) divine approval and the Torah’s ikkarim that he had transmitted. His accusation was that Moshe’s subsequent corruption had interfered with his ability to determine the details of those rules correctly.

While Korach’s claim thus accepts the core belief that the Torah was divinely communicated to Moshe, it nevertheless undermines the integrity of the application of its laws by rejecting the objectivity and impartiality of those who determine its details according to masoretic rules. A challenge which had to be forcefully discredited at this crucial early juncture of Jewish history. M This Dvar Torah was adapted from a chapter of Judaism Reclaimed: Philosophy and Theology in the Torah. For more information visit www.JudaismReclaimed.com.

1 Hilchos Yesodei HaTorah Perek 8.

2 Shemos 3:12 3 Bereishit Rabbah 18:3.

27 June 2020

‫ה' תמוז תש"פ‬

‫פרשת קרח‬

5

Disobedience

R’ Shamaryohu Fierstone

Korach: If a garment which is entirely composed of blue threads does not satisfy the Torah criteria of a blue thread on each corner, how is it possible that a blue thread on each corner of an ordinary garment satisfies that criteria?

The theme of ‘disobedience’ runs throughout both ‫ קרח‬/ ‫לך‬-‫סדרות שלח‬

It is initially introduced in Bemidbar 14:4 [following the incident of the negative report about the land of Yisrael] with the words ‫ל־ָאחיו נ ְִתּנָה ר ֹאשׁ ְונָשׁוּבָ ה‬ ִ ֶ‫ֹאמרוּ אִ ישׁ א‬ ְ ‫ַויּ‬ ‫ִמצְ ָריְמָ ה‬

People suggested ‘Let us appoint a leader so that we may return to Mitzraim.’

HaRav Yitzhak Abrabanel1 opines that the mere request for a new leader indicates a removal of trust.

A preposterous suggestion Ralbag noted that this was a preposterous suggestion.2 The nation had burnt their bridges. Not only had the nation ransacked the wealth of the Egyptians3, but could also be held responsible for the defeat of the elite corps of Mitzraim.4 They certainly would not be welcome as a guest entity in Mitzraim.

are prepared to be censured. There was nothing more they could do for the people.7

When branches of the authoritative power are corrupt At the time of Korach’s rebellion, the Torah also uses the phrase ‫ ַו ִיּפּ ֹל עַ ל־פָּ נָיו‬‘ Moshe fell on his face’ [16:4] At this juncture, Moshe could not simply rely on ‘the council of the nation - since many were implicated in Korach’s rebellious stance [16:2-4] 8 He simply addressed the Almighty from his lowered prayer position on the ground and spoke directly to Korach.

Rabbenu Bahye cites9 the navi Yishaya [17:11] who discusses the essential problem of the desert generation in the following terms. ‫יחי‬ ִ ‫ְשׂגִי וּ ַבבּ ֶֹקר ז ְַרעֵ ְך תַּ פְ ִר‬ ֵ ‫שׂג‬ ַ ‫בְּ יוֹם נִטְ עֵ ְך ְתּ‬

The midrashic master has created a dramatic presentation which incorporates extravagant theatrical exaggeration.

The midrash, in essence, indicates that the nation should have viewed the dissenters as taking an extreme stance and ignore their farcical suggestions. Just as medicine is prescribed in exact doses and warnings are given not to overdose, the Torah prescribes the exact measure of spiritual input needed. The midrashic extract is underpinning the idea that ‘More is not better’.

HaRav Meir of Dvinsk [Meshekh Hokhma] examines10 the enticement tactics of Korah and asserts that since Korah was undermining the Al-mighty’s authority, the leadership had to nullify the effect of Korah’s enticement. There was but one stance - apply due courage in order preserve the nation’s spiritual existence.

The navi Yishaya continues the assessment of the desert community [cited above] ‫חלָה וּכְ אֵ ב ָאנוּשׁ‬ ֲ ‫נֵד ָקצִ יר בְּ יוֹם ַנ‬

In the time of your initial planting [as a nation], you had the opportunity to promote positive growth which, in turn, leads to the stage where you are able to expand [your ambitions]

-the original harvest [the ideal state of spirituality] becomes nullified when spiritual sickness and despondency enters society.

Sometimes it may prove difficult for those in authority to counteract powerful opposition. HaRav Ovadiah Seforno5 cites as an example Talmud Sanhedrin 19:a-b which recounts how Yannai, a selfdeclared king6 was accused of a crime by the Sanhedrin but refused to accept their authority. The Sanhedrin felt powerless and were resigned to their impotency.

(as elucidated by the Tosafist HaRav Eliezer of Beaugency)

(as elucidated by the Tosafist HaRav Eliezer of Beaugency)

The time of Moshe was seen as the apex of opportunity for the nation.

Rabbenu Bahye asserts that the nation could have been the’ herald of the world’.

However, this opportunity dissipated on account of the internal dissention within the nation.

HaRav Yosef Kara articulated the navi’s argument.11 The concept of the nation as a beacon of ethical guidance had become damaged due to negative influences.

HaRav Hirsch examines this idea.

When Moshe and Aharon ‘fell on their faces ‘[14:5] (after the negative report of the spies) it was before ‘the council of the nation who were entrusted with leadership’. It indicated to the public that Moshe and Aharon no longer considered themselves trusted. Moshe and Aharon were making a public statement - We

This internal dissention is captured in dramatic terms by Vayikra Rabbah 18:3

Authority tackling difficulties

It is a well known midrash but has a far reaching message.

Korach addressing Moshe: Does a garment that is entirely blue thread require fringes?

Moshe: Yes

And that was the tragedy of disobedience. M 1. see comment of HaRav Yitzhak Abrabanel on Bemidbar 14:4 2. see comment of Ralbag on Bemidbar 14:4 3. Shemoth 12:35-36 4. Shemoth 14:27 5 see comment of HaRav Ovadiah Seforno on Bemidbar 14:5 6. member of the Hashmonim dynasty [1st century BCE] with zaduki leanings.

7. see comment of HaRav Hirsch on Bemidbar 14:5 8. ‫‘ ַויּ ָֻקמוּ לִ פְ נֵי מ ֶֹשׁה‬they rose up against Moshe- also see Vayikra Rabbah 18:3 9. see comment of Rabbenu Bahye on Bemidbar 14:5 10 see comment of HaRav Meir of Dvinsk on Bemidbar 16:28-29 11. see comment of HaRav Yosef Kara on Yishaya 17:11

6

Oneg Shabbos Issue 258

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

The Real Motive to his ‘better’ views, he annuls the whole purpose of the watch.

Many years ago a villager went to town and brought back the very latest invention for his family-a watch. When he arrived home, all his neighbours gathered round to see this great wonder. One of the local women became jealous and asked her husband to get her one. The husband replied “Why do I want to acquire for myself a master? When I’m hungry I go and eat, when I’m tired I go to bed. When I’m ready I get up, no-one tells me what to do. If I would buy a watch, when I want to eat I will have to look at it and see if it’s the right time, when I want to go to bed, I’ll have to check if it’s the right time. Why do I want to trouble myself with this?” When his wife heard these wise words, she ran back to point this out to the villager; “Why do you want such a thing, placing over yourselves a master and a ruler?” When the villager heard this, he said to her “Do you think I didn’t think of this before-hand? When I bought it, the merchant taught me a trick. He showed me how to move the hands of the watch forwards and backwards. When I’m hungry, if I look at my watch and it’s not time to eat, I don’t let that watch tell me what to do. I move the hands forwards so that then it is time to eat. The watch doesn’t rule me, I rule it.

The sefer Vayedaber Moshe explains that a Rav is comparable to the watch, which teaches the time. In each generation the Rav teaches how to act in accordance with Hashem’s Torah. One follows the Rav, appreciating that he has superior knowledge and involvement in Torah, and that gives him a license to rule on halachic matters. The Rav is able to show the way, teach and advise, and it should not be that others are merely teaching him what to say. If one wants the Rav to rule according

There are two seemingly contradictory gemoras which cite the cause for the destruction of the Beis Hamikdosh. In Shabbos (119b) it says the reason was because the people made no distinction between small people and big people, yet in Yoma (9b) it says that baseless hatred was the cause. The Be’er Moshe says that on the surface these two causes may seem to contradict each other; surely if they weren’t making distinctions there should have been peace, everyone was equal, they all had mutual respect and were seeking equality!

How then can the gemora say that there was strife and baseless hatred at the same time that equality was being sought? The answer is that such a drive for equality is not always in ones best interests. When society considers small people the same as big people, you lose respect for those that are truly great. Someone who is ignorant of Torah will say ‘I’m also great. Who is that Rabbi to tell me what to do?’ In such a situation, anyone can offer an opinion on matters of hashkafa and complex halacha, whether or not one is qualified to do so. People will want daas Torah to be democratic, following that which is popular, but not that which is right. This will generate strife as the common folk will constantly be trying to push forward their views, and to assert themselves and unity then goes out the window.

Korach said “For the entire assembly, all of them are holy”, he was saying that every one of them is holy; no-one is greater or smaller than the other. That being so he asked Moshe “why do you raise yourself” (Bamidbar 16:3). As we shall see, there were other motives behind his drive for equality; jealousy, hatred, and the thirst for honour and status.

Rashi says that Korach’s rebellion was started when he became jealous that someone else was Divinely appointed head of the tribe of Levi, and he felt the position should have been his. The Steipler says that the whole incident is recorded in the Torah to show how strife grows and

grows, and it should be studied so that people would avoid future machlokes. In fact, a commandment came from it “Do not be like Korach and his congregation” (Bamidbar 17:5). With this Rashi, we see clearly that the whole rebellion was because of jealousy and the drive for glory and power, yet when he started it, he concealed his real motives. His manifesto was that he was against people ruling over others, he was fighting for the weak and underprivileged. It was time for equality.

“It is too much for you. For the entire assembly, all of them are holy...why do you exalt yourselves over the congregation of Hashem” (Bamidbar 16:3). Korach was telling the nation that he was the new champion of their rights...only that he would be that leader. Korach knew that if he would reveal his real motive, he would give his game away and no-one would follow him, therefore he fought under a different banner. The fact was that he felt that he was next in line and should have been prince, but because of his extreme desire for leadership, he was merely a pursuer of honour. Therefore he was most unsuitable for the task anyway and had to be overlooked by Hashem. It is ironic that the same person accused Moshe of ruling over other people, and yet really he sought to rule over others. The Steipler says that this is the way of those who cause strife; they pretend they are acting for some common good, when really in their hearts there is something else going on entirely.

M

27 June 2020

‫ה' תמוז תש"פ‬

‫פרשת קרח‬

7

The Sweetness of the Forbidden Fruit The Netziv in this week’s Parsha has a phenomenal piece about Korach’s 250 men. I would like to focus on just one of the points he brings there, as I feel it is so relevant to all of us in our everyday lives.

The Netziv starts with the idea that these 250 men were, in his words, Gedolei Yisrael in every sense, even in Yirat Shamayim.

Furthermore, he suggests that it was not DESPITE their greatness that they did this, but actually BECAUSE of their greatness. They understood that if only they would have been chosen as Kohanim, they would achieve a level of connection to Hashem that was otherwise unattainable. He even explains that they knew that trying would be punishable by death, but it was worth it never the less.

What emerges from this concept, which the Netziv derives from a Nazir, (based on the wording of the passuk “M’asher chatu al hanefesh”) is that the sin of these great people was the mere desire, as holy as it may have been; the wanting of something that was categorically out of their reach, beyond their level. Let us try and delve a little into this idea.

R’ Dessler in Michtav M’Eliyahu has a beautiful piece on motivations and ambitions. He brings the famous Chazal of “Yesh lo maneh, rotzeh matayim”. It is a phrase that we have all heard many times, I’m sure. What he learns from it, however, is unbelievable. R’ Dessler explains that Chazal are not just giving mussar: that it’s not an admirable middah to be greedy. This is not another adaptation of “Who is rich? He who is happy with his lot”. Rather, he says it is based on something much deeper.

He brings a Gemara at the end of Nedarim (91a) which he uses to build a principle based on the passuk in Mishlei (9:17) “Mayim genuvim yimtaku - stolen waters are sweeter”. This is explained to mean that there exists within all of us a deep desire for the forbidden fruit. Human beings desire that which is off limits to them. You always want what you can’t have. This we may all know, but it doesn’t stop there. He goes further to say that we all desire that which we can’t have so greatly, that we actually want to be someone that we can’t. The dreams and aspirations we so often have for ourselves are not based on reality, but on fantasy. We wish we were smarter, richer, taller to such an extent that we wish we could become X, that person we have always wanted to be. Says R’ Dessler: that dream comes from mayim genuvim. That’s not who you are, and therefore that’s not who you are meant to be!

Yes, we are supposed to better ourselves; become bigger people, grow in our middot and avodah. But the goal of what we look like at the end of all of that, has to be a realistic goal - not wishing to be someone that we are not and cannot ever become. How do we know what is realistic or not, what’s

Rabbi Yitsy David Managing Director, Chazak UK

ambitious and what’s just pure fantasy? We have to always check that who we want to become is based on who we are, not on who we wish we were. Hashem has given every person everything they ever need to become the greatest them that they can be. Of course, I have to work hard to grow and become the best me that I can be. But if you wish you had certain things, because only then could you become that person you want to be, you are not meant to be that person!

Mayim genuvim is actually the pshat in yesh lo maneh. A person who is a ba’al maneh, whose true potential is 100, wants to be a 200-person, because it’s something beyond him.

This is perhaps, on some level the gravity, of the chet of these 250 righteous people.

If Hashem decided that you are not Kohanim, then the level of closeness and connection to Hashem that you are meant to achieve is not that of Kohanim. Don’t try and become someone you are not. Love, appreciate and harness the person that you are and connect to Hashem with the tools He has given you; not because that’s all you’ve got, but rather, that’s all you need! M

8

Restoring the primacy of Choshen Mishpat Under the auspices of Harav Chaim Kohn ‫שליט"א‬

Rabbi Meir Orlian Halachah Writer, BHI

This page is sponsored by nextgenrealestate.co.uk

HOLIDAY CHARGE Mrs. Alter ran a service coordinating home visits for elderly and disabled people, paid for by Medicare.

The service processed the billing and payments, withholding a percentage of the wages for its administrative work. One of their clients was a counselor, Mrs. Stern, a traditional Jew. Before Sukkos, Mrs. Alter wished her a happy holiday.

“You, as well,” replied Mrs. Stern. “A religious neighbor invited us to their sukkah the first night, Sunday.

They also invited us for lunch on Monday, but I will be working. I scheduled one of my appointments then.”

“You know, holidays are like Shabbos,” Mrs. Alter said.

“We don’t work on holidays. The office will be closed.”

“I don’t need the office,” replied Mrs. Stern. “I’ll make my visit and file the papers afterward. Until when is the office closed?”

“It’s closed entirely on Monday and Tuesday, this week and next, and operating on a limited basis for urgent work from Wednesday to Friday,” answered Mrs. Alter.

“Would you consider switching your appointment from Monday to Wednesday? Then you could celebrate the holiday instead of working!”

“I have other appointments on Wednesday,” said Mrs. Stern. “Anyway, the woman I visit doesn’t like when I switch days. It unsettles her. The truth is, we just talk.” “Unfortunately, Mrs. Stern plans to work on Yom Tov,” Mrs. Alter said to her husband afterward. “I tried to dissuade her, but she didn’t pick up on it.”

“I wish that Mrs. Stern would observe Yom Tov, but it’s her decision,” Mr. Alter said. “We can’t run her life or stop her from working. I wonder, though, whether we can process the billing and keep our percentage?” He called Rabbi Dayan.

Can the Alters process the billing for Mrs. Stern’s work on Yom Tov? Can the service keep its percentage?

“Chazal prohibited receiving payment for work on Shabbos and Yom Tov,” said Rabbi Dayan, “even if the work itself does not entail prohibited activities, such as being a babysitter, waiter, or counselor. This is called sechar Shabbos (O.C. 306:4).

‫לע''נ אריאל יהודה ז''ל בן ר' פינחס צבי נ''י קליין‬

The prohibition is primarily on the recipient, not the employer. Nonetheless, a Jewish employer violates lifnei iver when paying sechar Shabbos to a Jewish employee. Processing the billing would presumably also violate lifnei iver (Mishnah Berurah 306:21).

“Is there any leniency?” asked Mr. Alter.

“First, Chazal permitted sechar Shabbos when included in a broader payment (b’havlaah) for weekdays, such as a monthly salary,” replied Rabbi Dayan. “Thus, if the worker has a steady job and receives a monthly salary, sechar Shabbos does not apply. However, if the worker files a separate bill for each visit, it is questionable whether it can be considered b’havlaah, even though the salary is paid for the entire month (Mishnah Berurah 306:19-20; Shemiras Shabbos K’hilchasa 28:64-65).

In addition, visits to elderly or disabled people can be considered a mitzvah, like medical needs, which many poskim allow taking payment for (O.C. 585:5).

Thus, it seems permissible for the service to process the billing for the nonobservant worker, in conjunction with certain leniencies in lifnei iver (beyond the scope of this article).”

“What about our percentage?” asked Mr. Alter “According to most authorities, one may not benefit from prohibited sechar Shabbos,” replied Rabbi Dayan. “However, if one mistakenly took, it is permitted post facto, since the prohibition of sechar Shabbos is Rabbinic (O.C. 245:6; Bi’ur Halacha 318:1).

“There are possible leniencies here of b’havlaah and mitzvah, as we mentioned earlier. Moreover, the service receives its percentage for the paperwork and administrative responsibilities, which it performs during the week, so that technically it seems permissible to keep your percentage. Nonetheless, since there is some concern of lifnei iver, it would be meritorious to distribute to tzedakah the percentage from Mrs. Stern’s work on Yom Tov (see Aruch Hashulchan 245:18).

Ruling: Mrs. Alter may process the billing, if Mrs. Stern has a steady job, and also keep her percentage, but it is meritorious to distribute it to tzedakah.

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

9

Don’t Grab the Dog’s Ears

One of the most direct and outspoken gedolim of the 20th century was Rav Avigdor Miller, zt”l. He gave countless shiurim that were recorded, offering thousands of Jews even today the benefit of his straight, true and undiluted Torah insights.

At one point, in a question-andanswer session, someone asked Rav Miller his opinion about a conflict that had developed between two Torah leaders.

His answer provides timeless guidance for anyone who wishes to keep machlokes out of his life.

“I’ll tell you what I say,” replied Rav Miller. “I say keep out of it.

Keep out of it! That’s all. If somebody has something to say, a gadol, that’s his business. Another gadol, OK [he might have a purpose in answering]. But if I would go into it, it’s just yetzer hara. That’s all it is. And therefore I say, keep out of it. That’s all.”

Rav Miller looked to the Torah’s account of Korach’s rebellion for support. Those who steered clear of the conflict that Korach fomented against Moshe were saved.

Further, he cited the words of Shlomo HaMelech (Mishlei 26:17), who said, “Like one who grabs the ears of a dog, so too is the one who gets excited about a dispute that is not his.” Why this comparison? The reason is that once a person seizes the ears of an angry dog, he’s stuck there. If he lets go, the dog will attack him. Likewise, when people become involved in a conflict that’s not theirs, there is no way out. They can only get hurt.

Trying to make peace between two people immersed in a dispute is a noble pursuit when it’s possible. However, no matter how much our hearts are moved by a conflict between two people, becoming a combatant can only bring us harm. M

SHEMIRAS HALOSHON

FOOD FOR THOUGHT TO SPARK N CONVERSATIO

NOT WHAT YOU HAD IN MIND Sometimes a friend is looking for a shidduch, a business partner or an employee, and you think you’ve got just the right person. The only thing is, the person you have in mind doesn’t have the traits your friend says he requires. Should you mention that when suggesting the connection?

The Dilemma

Your brother has been dating for several years and hasn’t yet found his bashert. He has clearly stated that he wants a very intellectual and well-read girl who also has a Master’s degree and a well-paying profession. You know a wonderful young woman with sterling middos but who is not particularly brilliant; in your opinion, she is really what your brother needs. May you push the match despite her non- intellectual nature if you think it might work?

The Halacha

When suggesting a relationship, a person has to avoid transgressing the prohibition against “putting a stumbling block before the blind,” which Chazal interpret as offering unsound advice. If someone has clearly stated a preference, you are in fact required to tell him that the relationship you are suggesting varies from that preference.

See Sefer Chofetz Chaim, Be’er Mayim Chaim, examples at the end of Hil. Rechilus

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

Daf Yomi

‫שבת קי“ג‬

WEEKLY

HALACHAH Highlight SLIP KNOT1 - ‫עניבה‬

A slip knot (called an ‫ עניבה‬- anivoh) is not a halachic knot, and may be made on Shabbos even if tight (and meant to remain permanently). This is because a slip knot is so designed as to make it possible to undo the knot without reversing the original act or process that created the knot. This characteristic is an indication that the anivoh is not a true knot.

Example: A slip knot is made so that the rope or string passes through the centre of the knot. The presence of the string in the centre of the knot allows one to easily undo the knot by simply pulling the string through it. This is not a kesher because a true Halachic knot can only be undone by extricating the knotted string and pulling it apart, i.e., reversing the original act that created the knot.

NECKTIES There is basis to classify a necktie as a form of anivoh because the narrow end of the tie passes through the centre of the knot and can be easily pulled out to undo the knot.

The necktie-knot is designed to have an adjustable loop (or "noose") to allow room for the neck. The slack of the loop is also meant to allow one to easily undo the knot between uses. As long as the loop is still somewhat open, it is easy to pull out the narrow end of the tie. Once this is done, the remaining knot simply unravels as the two ends are pulled apart.

However, a necktie is not completely identical to a slip knot (which is the classic example of an anivoh). In the case of a slip knot, the knot can be undone by pulling the ends of the string in any direction. As such, a slip knot lacks the fundamental characteristics of a true Halachic knot. This is not the case with a necktie, in which a tight knot is formed if the loop is closed; this tight knot is not easily undone.

Some Poskim rule that one is forbidden to make a necktie on Shabbos because of the question of koisher. However, many of the foremost Poskim permit making a necktie on Shabbos if one is in the habit of untying it every day. However, if the tie is not usually undone after wearing, making the tie on Shabbos is questionable.

BOW-KNOTS A bow-knot, such as the type used to tie one's shoes, is actually a kind of slip knot formed over a single knot. The halachic term for this is anivoh al gabei kesher - literally, a bow on top of a knot.

A bow-knot differs from a slip knot in that it is formed out of the beginnings

of a true kesher. The two laces are wound once around each other before the loops are formed and bound. The initial winding (i.e. twining) of the two laces is actually a rudimentary kesher. Making this rudimentary kesher by itself would be completely permitted, as it can- not hold for any length of time.

However, with the formation of a bowknot, the entire knot system becomes firm and lasting. Hence, the formation of the bow-knot causes the initial rudimentary knot to evolve into a type of semipermanent knot which may not be made on a permanent basis. Therefore, one is only permitted to make a bow-knot if it is meant to be undone within 24 hours.

Example: Ornamental ribbon or lace sewn (at the ends) to a blouse, etc. may not be made into a decorative bow-knot if the bow-knot is to remain for 24 hours or more.

DECORATIVE BOW-KNOTS DESIGNED TO REMAIN PERMANENTLY A decorative bow-knot that is ordinarily meant to remain permanently is a true kesher shel kayama, and may not be made even if the person making it intended to undo it that same day. (According to many Poskim, making this knot is the melacha of koisher mid’oraisa.)

For example, permanently attached laces to a slip-on shoe, or ribbons sewn on a blouse may not be tied into a decorative bow-knot be- cause these knots are strictly ornamental, and are not used for regularly fastening the garment. They are thus meant to be tied only once, with the hope that the bow-knot will remain permanently in place.

Similarly, if any of these bow-knots became loose, they may not be re-tied on Shabbos or Yom Tov. A temporary bow-knot that was later left for longer than 24 hours In the case of temporary bow-knots (and other semi-skilled knots that are usually made for a limited time), the actual duration of the knot is not critical, but rather the intention of the one making the bow-knot.

Therefore, if the original true intention was to make a bow-knot for less than 24 hours, but the knot was inadvertently left in place for a longer period, no transgression was done.

M

1 The 39 Melachos, by Rabbi Dovid Ribiat, pages 795-796.

Used with permission of the author.

Brought to you by

Peace before pride A farmer went to the barn every day to get milk but returned with an empty pail.

“How come you never bring back any milk?” his wife asked.

“Because the only way to get milk is for me to bend down and milk the cow,” explained the farmer “I don’t want to lose my pride by doing something so lowly!”

In this week’s Parsha we read of a revolt against Moshe and Ahron led by Korach, Dasan, Aviram and On. After they commenced their rebellion we learn that ‘Moshe sent to call Dasan and Aviram’ (Bamidbar 6:12) Rashi explains that this means that Moshe himself went to search for them, and to appease them with words of peace.

Moshe, the great leader of the Jewish people, who Hashem Himself had communicated with at Har Sinai, did not consider it beneath his dignity to go and seek out the rebels himself, rather then wait for them to approach him.

He valued peace much more than his own honour.

In the same way, when faced with a dispute or an argument we learn how important it is to put our own egos aside for the sake of peace.

Many times arguments can be left unresolved because both sides are unwilling to swallow their pride and apologise.

Greatness is apologising, sometimes even if one still feels, or knows that he is right.

As painful as it may be, in order to milk a cow one must bend down. The results however are rich with nutrition and goodness.

Peace before pride.

(Adapted from Lilmod Ulelamed by Rabbi Mordechai Katz)

‫ה' תמוז תש"פ‬

27 June 2020

‫פרשת קרח‬

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11

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PHOTO: DISCOVERY EARTH

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–– because And ַ ‫ק ַק‬separated himself …(‫א‬:‫טז‬ … ַ‫ק‬ because the the ‫מדְ ָּד ָּררשש‬ ְ ִ‫ ִמ‬isis one one and andthe the same same as as ‫פְ ַש ַשטט‬.ְ‫פ‬. When When two two different different And‫ֹרֹרחח‬ separated himself …(‫א‬:‫מדְדבָּבָּררטז‬ ְ ִ‫)בַ ִמ‬ ַ‫)ב‬ …‫ֹרֹרחח‬ ַ ‫ַו ַפוי ָּי ִַק ִַקחחק‬ )‫ם‬ ַ ַ ‫ְחוּמָּאא‬ — ‫ט‬ ַ‫ש‬ ְ‫פ‬ and ‫ש‬ ‫ר‬ ָּ ‫ד‬ ְ ‫מ‬ ִ — can be understood as one idea, ititisis‫י ָּיפפָּהָּה‬,ָּ , )‫(ר(ר ִשִש״י״ישָּשָּם‬ ָּ‫מדְ ָּד ָּררשש ַ ַררבִבִיי ַת ַתננְחוּמ‬ ְ ִ‫ָּרָּרשָּשָּההזוֹזוֹ ָּי ָּיפפָּהָּהנ ְנִדְ ִֶד ֶררשֶשֶתתבְבְ ִמ‬ ָּ ‫ פ‬thoughts thoughts — ‫ט‬ ַ‫ש‬ ְ‫פ‬ and ‫ש‬ ‫ר‬ ָּ ‫ד‬ ְ ‫מ‬ ִ — can be understood as one idea, This ָּ ‫פ ָּפ‬isisbeautifully beautiful.

This‫ָּרָּרשָּשָּהה‬ beautifullyexplained explainedininthe the‫מדְ ָּד ָּררשש‬ ְ ִ‫ ִמ‬of of‫ְחוּמָּאא‬ ָּ‫ַ ַררבִבִיי ַת ַתננְחוּמ‬ beautiful. ‫ ַ ַרר ִשִש״י״י‬introduces ָּ ‫ פ ָּפ‬by Perhaps introduces this this week’s week’s ‫ָּרָּר ָּש ָּשהה‬ by telling telling us us this. this. The The ‫״ז‬ ‫ַט ַט״ז‬ Perhaps this this can can explain explain the the choice choice of of words words inin the the Yiddish Yiddish questions ַ ַ choice ִ ‫רוּב‬ that we use to bless aanewly married couple, ““‫דוְּך‬ ‫דעֶרר ִשִש‬ questions‫’ר ִשִש״י״י‬s ‫’ר‬s choiceof ofwords. words.The The‫מ ָּרראא‬ ָּ ָּ ‫(גְ גְ ָּמ‬.‫סד‬ (.‫רוּביןיןסד‬ ִ ֵ‫)עֵ)ע‬teaches teachesus usthat that expression expression that we use to bless newly married couple, ‫דוְּך‬ ֶ‫זאָלדע‬ ‫זאָל‬ for itit isis improper to describe a ‫ש‬ ‫ר‬ ָּ ‫ד‬ ְ ‫מ‬ ִ or ‫כָּה‬ ‫ל‬ ָּ ֲ‫ה‬ as being ‫ה‬ ‫ָּא‬ ֶ ‫נ‬ , beautiful, ַ ‫זײ‬ ‫ָּה‬ ‫פ‬ ‫י‬ ָּ ‫ָּה‬ ‫ל‬ ‫עוֹ‬ — the ‫דוְּך‬ ‫ש‬ ִ should be beautiful.”

This can be understood improper to describe a ‫ ִמ ְד ָּרש‬or ‫ הֲ ָּלכָּה‬as being ‫נ ֶָּאה‬, beautiful, for ‫זײןן‬ ַ ‫ָּה‬ ‫פ‬ ‫י‬ ָּ ‫ָּה‬ ‫ל‬ ‫עוֹ‬ — the ‫דוְּך‬ ‫ש‬ ִ should be beautiful.”

This can be understood although ָּ ָּ itithas althoughititisiscomplimentary complimentaryto tothis thispiece pieceof of ‫תוֹרהה‬, ‫תוֹר‬, hasaaderogatory derogatory to to mean mean that that we we are are wishing wishing the the ‫ חָּחָּ ָּת ָּתןן‬and and ‫ ַכ ַכללָּהָּה‬,, the the bride bride and and groom, groom, connotation.

By saying this ‫ש‬ ‫ר‬ ָּ ‫ד‬ ְ ‫מ‬ ִ or ‫ָּה‬ ‫כ‬ ‫ל‬ ָּ ֲ‫ה‬ is beautiful, it implies that two different people with different ideas, that they should be ‫ זוֹזוֹככֶהֶה‬inin connotation. By saying this ‫ ִמ ְד ָּרש‬or ‫ הֲ ָּלכָּה‬is beautiful, it implies that two different people with different ideas, that they should be there ֲ‫ הֲה‬that 4 Mishna 4 The there are are some some other other ‫ים‬ ‫מדְ ָּד ָּרר ִשִשים‬ ְ ִ‫ ִמ‬or or ‫ָּכוֹת‬ ‫ללָּכוֹת‬Chapter that are are not not- as as beautiful. beautiful.

The their their marriage marriageto tolive livetogether togetherininharmony harmonyas asone one –– ‫ָּפָּה‬ ‫עוֹלָּהייָּפָּה‬ ‫–– עוֹלָּה‬that thatisis ‫״ז‬ ‫ט‬ ַ asks, “Why does ‫״י‬ ‫ש‬ ִ ‫ר‬ ַ say, ‘This ‫ה‬ ָּ‫ש‬ ‫ָּר‬ ָּ ‫פ‬ is beautifully explained in the truly beautiful. ‫ ַט״ז‬asks, “Why does ‫ ַר ִש״י‬say, ‘This ‫ פ ָָּּרשָּ ה‬is beautifully explained in the truly beautiful. ‫מדְ ָּד ָּררשש‬ that isis aa ‫ָּרָּר ָּש ָּשהה‬ ָּ ‫פ ָּפ‬- in The LIVING LESSONS WATCH MY STEP ְ ִ‫ ִמ‬of of ‫ְחוּמָּאא‬ ָּ‫”?’ ַררבִבִיי ַת ַתננְחוּמ‬ ַ ’?” Doesn’t Doesn’t this this imply imply that there there in the the The ‫מ ָּרראא‬ ָּ ָּ ‫ גְ גְ ָּמ‬explains explains the the ‫סוּק‬ ‫…““ ָּפ ָּפסוּק‬ …‫… ְב ְבככָּלָּל ללְבְָּבָּ ְב ְבָךָך‬ … ‫אָהַבְבְ ָּת ָּת ֶא ֶאתת ד׳ד׳‬ ַ‫— וְ וְאָה‬ — ‫תוֹרהה‬ ָּ ָּ that ‫?מדְ ָּד ָּררשש‬ ִ‫?מ‬ You shall love '‫ …… ד'ד‬with all your heart …” to mean ‫יָך‬ ‫ –– בִבִ ְשְשננֵיֵי ייְצְָּצָּ ֶ ֶרר‬with ‫תוֹר‬ thatisisnot notexplained explainedbeautifully beautifullyininthe theThe ְ term ִ You shall love with all your heart …” to mean ‫יָך‬ with “Chilul Hashem” usually means giving Hashem a bad name.

However, it can also The ‫״ז‬ ‫ט‬ ַ answers that there are usually at least two ways to ‫טוֹב‬ the to good, and ‫ייֵצֵֶצֶרר הָּהָּ ָּ ָּררעע‬,, the The ‫ ַט״ז‬answers that there are usually at least two ways to both both the the ‫יֵצֵֶצֶרר טוֹב‬If‫י‬,,someone the inclination inclination to do do good, and the the against the mean cheapening the value of Hashems mitzvos. sees you doing something understand to do bad.

The ultimate manifestation of love towards understandany any‫סוּק‬ ‫ ָּפ ָּפסוּק‬..The Thefirst firstway wayisis‫עַללפִפִייפְפְשַשַטט‬,ַ‫ע‬,the thesimple simpletranslation; translation; inclination inclination to do bad.

The ultimate manifestation of love towards ‫ ד׳ד׳‬isis As a another way is ‫ש‬ ‫ר‬ ַ ‫ד‬ ְ ‫י‬ ִ‫פ‬ ‫ל‬ ַ‫ע‬, with a more expounded meaning. the Torah and thinks that it is acceptable, that is a Chilul Hashem, because you have made another way is ‫עַ ל פִ י ְד ַרש‬, with a more expounded meaning. As a when when both both the the ‫טוֹב‬ ‫ ייֵצֵֶצֶרר טוֹב‬and and ‫ ייֵצֵֶצֶרר ָּה ָּ ָּה ָּררעע‬work work together together inin harmony, harmony, general the says, ‫ֵא ֵאיןין‬ mitzvos less important in that person’s eyes. and actions to serve ‫ד׳‬. harnessing all thoughts general rule, rule,‫ ַ ַרר ִשִש״י״י‬always alwaystries triesto tofollow followHashem’s the ‫פְשַשַטט‬.ְ‫פ‬.‫״י‬ ‫ ַ ַרר ִשִש״י‬often often says, harnessing all thoughts and actions to serve ‫ד׳‬. ‫שוּטוֹ‬ ְ‫פ‬ ‫י‬ ‫יד‬ ֵ ‫מ‬ ִ ‫א‬ ֵ‫יוֹצ‬ ‫א‬ ‫ר‬ ָּ ‫ק‬ ְ ‫מ‬ ִ ‫ה‬, ַ meaning that the ‫ט‬ ַ‫ש‬ ְ‫פ‬ — the simple translation this time, we ‫ידי פְ שוּטוֹ‬ ֵ ‫ה ִמ ְק ָּרא יוֹצֵ א ִמ‬, ַ meaning that the ‫ט‬Rav ַ‫— פְ ש‬ thethat simple translation said he never bought anythingAt if he couldn’t pay for it begin fully thesummer spot. Hevacation didn’t season At this time, when when we begininthe the summer vacation season — ‫ ָּפ ָּפ‬.. and ‫ל‬store ‫ישׂר ֵא ֵא‬ ָּ ָּ without ‫כְכְללַלַל‬needs ‫ְשוּעוֹת‬ ‫י‬and ,,may we all be ‫זוֹזוֹככֶהֶה‬to the ‫בְ ְ ָּב ָּררככָּהָּה‬of —isisthe thefirst firstchoice choicefor forinterpreting interpretingaa‫סוּק‬ ‫סוּק‬ want anyone to see him walk out the paying think that stealing is acceptable and ‫ל‬ ‫ישׂר‬ needs ‫ְשוּעוֹת‬ ‫י‬ may we all be to the of ‫דעֶרר‬ ֶ‫זאָלדע‬ ‫זאָל‬ The first ‫ָּסוּק‬ ‫פ‬ mentions that ‫ח‬ ‫ֹר‬ ַ ‫ק‬ took something but doesn’t ‫ן‬ ַ‫זײ‬ ‫ָּה‬ ‫פ‬ ‫י‬ ָּ ‫ָּה‬ ‫ל‬ ‫עוֹ‬ ‫דוְּך‬ ‫ש‬ ִ — the ‫דוְּך‬ ‫ש‬ ִ should be beautiful, and may the ‫דוְּך‬ ‫ִשִש‬ The first ‫ פָּסוּק‬mentions that ‫ח‬behaviour. ‫ ק ַֹר‬took something but doesn’t ‫ן‬ ַ‫זײ‬ ‫ָּה‬ ‫פ‬ ‫י‬ ָּ ‫ָּה‬ ‫ל‬ ‫עוֹ‬ ‫דוְּך‬ ‫ש‬ ִ — the ‫דוְּך‬ ‫ש‬ ִ should be beautiful, and may the ‫דוְּך‬ mention our ‫טוֹב‬ ‫ר‬ ֶ‫ֵצ‬ ‫י‬ and ‫ע‬ ‫ר‬ ָּ ‫ה‬ ָּ ‫ר‬ ֶ‫ֵצ‬ ‫י‬ be harmonious, so that our thoughts has no no between mention what what was was taken. taken. ‫ ַ ַרר ִשִש״י״י‬explains explains that that the the first first ‫ָּסוּק‬ ‫ פפָּסוּק‬has between our ‫ יֵצֶ ר טוֹב‬and ‫ יֵצֶ ר ָּה ָּרע‬be harmonious, so that our thoughts interpretation be ‫יי ְדְ ַד ַרר‬the ִ‫עַלל פִפ‬.ַ‫ע‬.power Everything we do‫שש‬has to affect someone else’s attitude toward merit mitzvos, sowe be sure and ִ‫ק‬. interpretation ‫עַלל פִפִיי פְפְשַשַטט‬.ַ‫ע‬. The The ‫ָּסוּק‬ ‫ פפָּסוּק‬can can only only be understood understood and actions actions will will truly trulybe be aa ‫דוּשד׳ד׳‬ ‫קדוּש‬. ִ With Withthis this merit may may we be be ‫ זוֹזוֹככֶהֶה‬to to “And ‫ח‬ ‫ֹר‬ ַ ‫ק‬ took …”

What did ‫ח‬ ‫ֹר‬ ַ ‫ק‬ take?

The ‫ש‬ ‫ר‬ ָּ ‫ד‬ ְ ‫מ‬ ִ explains that he took witness the ‫רוֹב‬ ‫ק‬ ָּ ְ‫ב‬ ‫ה‬ ‫ֵמ‬ ָּ ‫ל‬ ‫ש‬ ְ ‫ָּה‬ ‫ל‬ ֻ‫א‬ ְ‫!ג‬ that‫ש‬all willthat teach lessons.

“And ‫ ק ַֹרח‬took …” What did ‫ ק ַֹרח‬take? The ‫ ְד ָּר‬actions ‫ ִמ‬explains he only took positive witness the ‫רוֹב‬ ‫ק‬ ָּ ְ‫ב‬ ‫ה‬ ‫ֵמ‬ ָּ ‫ל‬ ‫ש‬ ְ ‫ָּה‬ ‫ל‬ ֻ‫א‬ ְ‫!ג‬ himself. himself. He He removed removed himself himself from from the the rest rest of of the the people. people. Therefore, Therefore, ‫ ַ ַרר ִשִש״י״י‬begins Adapted from: ‫דברי דוד‬ beginsby bysaying: saying:‫ָּפָּהנ ְנִדְ ִֶד ֶרר ֶש ֶשתת‬ ‫–– פָּפָּ ָּ ָּרר ָּש ָּשההזוֹזוֹייָּפָּה‬ininthis thiscase casethe the‫מדְ ָּד ָּררשש‬ ְ ִ‫ ִמ‬isis‫ָּי ָּיפפָּהָּה‬ Adapted from: ‫דברי דוד‬

‫פרקי‬ ‫אבות‬

Yahrtzeits Yahrtzeits Gedolim Gedolim of of our our

‫תמוז‬ ‫ָהוּ ז׳ז׳תמוז‬ ‫ר׳ר׳גְ גְדַדַ ְל ְלייָהוּ‬Schorr Schorr‫״ל‬ ‫זזַצַ​ַצַ״ל‬was wasborn bornininIstrick, Istrick,Poland, Poland,to to ‫ר׳ר׳ ַא ַאבְבְ ָ ָררהָהָםם‬ 5670 – 5739

5670 – 5739 ‫ ַה ַהלֵוִלֵוִיי‬and and ‫מאַטל‬. ‫מאַטל‬. His His family family emigrated emigrated to to the the US US inin 1922.

1922. At At 1910 – 1979 21 was appointed by ‫״ל‬ ַ‫ַצ‬ ‫ז‬ ‫יץ‬ ִ‫ָב‬ ‫ל‬ ‫נד‬ ֶ‫מ‬ ‫פײַװל‬ ‫ָא‬ ‫ג‬ ‫שׁר‬ ַ ‫ר׳‬ 1910 – 1979 21 he he was appointed by ‫שׁרגָא פײַװל מֶ נדלָבִ יץ זַצַ ״ל‬ ַ ‫ ר׳‬to to give give

the ָ ָ ‫תתיבְיבְתָתָאא‬ ִ ִ‫מ‬. ְ‫מ‬. the highest highest ‫עוּר‬ ‫ ִשִׁשׁעוּר‬inin ‫תוֹרהה וְ וְ ַד ַדעַעַתת‬ ‫תוֹר‬ ְ inin 1938, 1938, after after his his marriage marriage to to ‫ִשִׁשׁפְפְ ָ ָררהה‬ Isbee, Isbee, he he went went to to study study under under ‫״ל‬ ‫ ר׳ר׳ ַא ַאהֲהֲררֹןֹן ָק ָק ְטְטללֶרֶר זזַצַ​ַצַ״ל‬inin Kletzk.

Kletzk. He He returned returned to to NY NYwhen whenWWII WWIIbroke brokeout. out.Along Alongwith with “Mike” “Mike”Tress Tresshe heled ledthe the ‫הַהַצָצָללָהָה‬efforts efforts for forEuropean EuropeanJewry Jewryand andsaved saved1000’s 1000’sof oflives. lives.InIn1948, 1948,he hewas wasmade made‫ ְמְמננַהֵַהֵלל‬of of ‫תוֹרהה וְ וְ ַד ַדעַעַתת‬. ָ‫תוֹר‬.

He became ‫ה‬ ָ‫יב‬ ‫ְשׁ‬ ִ ‫י‬ ‫ֹאשׁ‬ ‫ר‬ in 1958 after ‫ן‬ ֵ‫אוּב‬ ‫ר‬ ְ ‫ר׳‬ Grozovsky’s ָ ָ ‫פְ ִטִט‬.ְ‫פ‬. ָ He became ‫ ר ֹאשׁ י ְִשׁיבָ ה‬in 1958 after ‫ ר׳ ְראוּבֵ ן‬Grozovsky’s‫ירהה‬ ‫יר‬ He ָ ָ ‫דוֹללֵיֵי ַה ַה‬ ָ ָ ַ‫יםעַעַללהַה‬ ִ ִ ‫ ִשִׁשׁ‬were Hejoined joinedthe the‫תוֹרהה‬ ‫תוֹר‬ ‫מוֹעֶצֶצֶתתגְ גְדוֹ‬ ֶ‫( מוֹע‬USA) (USA)inin1970.

1970.His His‫תוֹרהה‬ ‫תוֹר‬ ‫עוּרים‬ ‫עוּר‬ wereaa brilliant, brilliant, unique, unique, blend blend of of Litvishe/Chassidishe Litvishe/Chassidishe sources. sources. ‫ָהוּ‬ ‫אוֹר גְ גְדַדַ ְל ְלייָהוּ‬ ‫ ֵס ֵספפֶרֶר אוֹר‬isis aa collection ִ ִ ‫שׁ‬. ִ‫שׁ‬. collectionof ofhis hislast last33years yearsof of‫ים‬ ‫עוּרים‬ ‫עוּר‬ ִ Dedication opportunities are available. If you would like to sponsor or receive this publication

Gedolim Gedolim Glimpses Glimpses

The The ‫ גְּ גְּמָמָ ָ ָרראא‬inin ‫( שַׁשַׁבָבָתת‬.‫)קיט‬ (.‫ )קיט‬explains explains that that the the true truehonor honorfor for‫ ַׁש ַׁשבָבָתתקקֶֹד ֶֹדשש‬isisto tohelp helpin inthe the ‫שַׁשַׁבָבָתת‬preparations. preparations.The The‫גְּ גְּמָמָ ָ ָרראא‬lists listssome some of the household tasks that of the household tasks that various various ‫ים‬ ִ ִ ‫אַמוֹר‬ ָ​ָ performed ‫אאים‬ ‫אַמוֹר‬ performed ‫ָבוֹד שַׁשַׁבָבָתת קקֹדֶֹדֶשש‬ ‫ ְּל ְּלככָבוֹד‬,, ininhonor of the holy ‫ת‬ ָ‫ב‬ ַׁ‫ש‬ . ‫י‬ ִ‫ֵו‬ ‫ל‬ ‫ה‬ ַׁ ‫ָהוּ‬ ‫י‬ honor of the holy ‫שַׁ בָ ת‬. ‫ר׳ר׳גְּ גְּ ַׁד ַׁד ְּל ְּליָהוּ ַׁהלֵוִ י‬ ‫״ל‬ ‫שאָרר זזַׁצַַׁׁצַׁ״ל‬ ‫ שאָרר‬would would demonstrate demonstrate his his honor for ‫ש‬ ‫ֹד‬ ֶ ‫ק‬ ‫ת‬ ָ‫ב‬ ‫ש‬ ַׁ honor for ‫ ַׁשבָ ת ק ֶֹדש‬every every week week by by polishing polishing the the leichter leichter and and other other silverware silverware and andthen thensetting settingthe the‫ ַׁש ַׁשבָבָתת‬table table‫ָבוֹד ַׁש ַׁשבָבָתתקקֶֹד ֶֹדשש‬ ‫!! ְּל ְּלככָבוֹד‬ ‫לע״נ ר׳ ישראל בן אברהם ז"ל‬

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Please do not read this publication during ‫קדיש‬, ‫ קריאת התורה‬or ‫חזרת הש''ץ‬. Please do not read the adverts on Shabbos or Yom Tov. Please would you ensure that there are ample sheets left in shuls for Shabbos before taking one home. ‫בברכת שלא ימוש התורה מפי זרעינו ומפי זרע זרעינו מעתה ועד עולם‬ IN ASSOCIATION WITH BHNY