204. Oneg Shabbos Parshas Bamidbar & Shavuos 5779

Issue

204

‫בס"ד‬

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

MAN

‫מוצאי שבת ויום טוב‬

LON

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‫שבועות‬-‫במדבר‬ ‫ה' סיון תשע"ט‬

9th June 2019

‫קבלת שבת ויום טוב‬ MAN

LON

JLM

BMTH

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MAN

LON

9.11

10.57

10.37

8.26

10.28

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11.13

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7.06

9.01

9.42

9.25

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‫שבת‬

'‫שבועות א‬ '‫שבועות ב‬

‫מ ח ו ב מ לכ ות ך‬ ‫ש‬ ‫יי שבת וקוראי עונג‬ ‫שומר‬

Dear Oneg readers,

Unlike the other two regalim, the Yom Tov of Rabbi Yonasan Roodyn Editor, Oneg Shabbos, Shavuos has no practical Jewish Futures mitzvos associated with it, although we do have many beautiful minhagim. The only mitzvah we have is Simchas Yom Tov, about which the Gemara (Pesachim 68b) says that on Shavuos there is no dispute that we have to mark the day with feasting. One reason for this is that Shavuos is a time to celebrate our relationship with the Torah and how it enhances our lives. We show this by staying up all night with the Torah and then throwing a party lichvodah shel Torah. In doing so we demonstrate how ecstatic we are with the most incredible gift in the world, the ability to learn and understand Hashem’s own wisdom.

Shavuos, the time of the giving of the Torah, therefore provides us with the ideal opportunity to be marbitz Torah by relaunching the Oneg. Since we paused publication after Sukkos, we have been gratified by the number of comments and messages from people from across the Kehilla telling us how much they miss the Oneg. We are delighted that a number of them have turned these sentiments into action by assisting with sponsorship so that we can now resume publication.

The Oneg exists for the Kehilla, providing a platform for Rabbonim and Mechanchim to share Divrei Torah with a wider audience than they would normally. At the same time it provides Baalei Batim with ideas and insights to share at their Shabbos tables.

As such, the idea is to provide something for everyone, so that all of us can elevate our Shabbos meals. In addition, we consider it a great kovod for our North West London Kehilla that the Oneg is shared across the world.

A fresh start creates new opportunities, as well as a new editorial team. You will find that there will be new themes and authors in the coming weeks and we invite and welcome feedback and ideas as to how to make the Oneg even more appealing. At the same time, in order to continue we are reliant on your support and offer a range of opportunities to dedicate issues and pages on the occasions of simchos or yahrzeits.

We hope that this publication enhances your Shabbos and Yom Tov and we daven that Hashem should give us the siyata dishmaya to succeed in this endeavour. ‫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

‫ספר ויקרא‬

‫ספר שמות‬

For sponsorship opportunities please contact sponsor@oneg.org.uk

For questions on Divrei Torah please email editor@oneg.org.uk.

To receive this via email please email subscriptions@oneg.org.uk

This weeks issue is dedicated

‫לעילוי נשמת‬

‫ר' יהודה‬ ‫בן ר' יעקב‬ ‫גרינוולד ז'ל‬ Mr J Grunwald ‫ע"ה‬ ‫נלב''ע יום א' דשבועות‬ ‫ו' סיון תשכ''ב‬

‫ה‬.‫ב‬.‫צ‬.‫נ‬.‫ת‬

‫ספר בראשית‬

‫לע"נ‬ ‫אריאל יהודה ז״ל‬ ‫בן ילחט״א ר׳‬ ‫פנחס צבי נ״י‬

Inner Garden

2

The

'‫וידבר ה' אל משה במדבר סיני וכו‬

W

hat do we imagine when we think of the waste of the desert?

Endless sand, empty of living thing or vegetation. Scorching during the day and freezing at night. Not a very inviting place. Yet we find that the Torah in many places emphasises that the Bnei Yisroel went to the desert in order to receive the Torah. It is not the place we would have thought that the Torah, the crowning wisdom of the universe, would be given.

The Maharal (Drush al Ha Torah) offers a fantastic explanation of the name of the first man, Odom. Man is called Odom because he is taken from the adomo, the earth. His body was created from the dust of all the earth, into which was blown a spirit of life.

This hardly a flattering name. Would it not have been more appropriate for his name to reflect his Divine nefesh?

But no. The name Odom is most appropriate because it represents the potential of mankind. When one takes a seed and places it in the ground, if nurtured correctly the seed will take root, sprout, flower and even bear fruit.

If left alone, the earth will remain... earth. So too man. The posuk says ‫אמרו לצדיק כי טוב כי פרי מעלליכם יאכלו‬ – the Navi Yishayhu compares our good deeds to fruits. If we do the will of Hashem then we fulfill our potential and blossom with sweet fruits. If we do the opposite, we leave ourselves barren, or worse, we can produce bitter, ugly fruit. This is the whole purpose of man – to bring forth his latent potential.

So the name Odom is highlights what is singularly unique about us.

An animal is what it is. No donkey will ever invent a lightbulb, although it will carry a load spectacularly. No goldfish will be charitable with its fellow. The word ‫ בהמה‬is a contraction of "‫"בה מה‬ - “What is in it, is what [it was]” – what you see is what you get. An animal will never change or improve.

But we, with our ‫שכל‬, can and must.

The way through which we do this? Through keeping the Torah.

How appropriate then, that the Torah was given in the desert. Without the Torah, man is like a wild beast, an empty vessel. Bnei Yisroel, without the Torah, march from Egypt into the

Oneg Shabbos Issue 204

Rabbi Binyomin Marks

empty sands. There, they receive the Tree of Life, it’s seeds to be planted in as yet dormant earth, the minds and hearts of Bnei Yisroel. The lesson which was to be absorbed, was this - that they must view themselves as empty as the desert, with the opportunity to flower into a tree with luscious fruit.

We too, have an obligation each year to consider this idea. We are surely not empty, yet our potential for growth remains. The proof for this? That we are still alive. Every Shevuos, we should consider how we would be if not for the Torah, before out acceptance, and how after.

As the famous gemora in Pesachim says, that Rebbi Yosef said, if not for this day, how many Yosefs there would be in the marketplace. Torah can make us unique. We need to be cultivating our ‫פנימיות‬, our internal selves. The changes are not visible from the outside. Our mitzvos must be of content, of meaning, of depth and consideration, not habit. Learning Torah and mussar, and striving for improvement in our behaviour. In this way, we will be constantly growing and making ourselves worthy of the name Odom. As the Navi says to Bnei Yisroel – "‫"אדם אתם‬

‫ ואין אומות העולם‬,‫אתם קראים אדם‬ ‫קראים אדם‬. For if not, we remain earthly, and worthy of the name Odom for the wrong reasons.

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9th June 2019

‫ה' סיון תשע"ט‬

‫שבועות‬-‫במדבר‬

3

The Carpet Salesman Rabbi Moshe M Bamberger Mashgiach Ruchani, Beis Medrash L’Talmud/ Lander College for Men

One Shavuos, the Dubno Maggid was in Vilna, and learned throughout Shavuos night in the Beis Medrash of the Vilna Gaon. Following his custom, the Vilna Gaon was reciting Tikkun Leil Shavuo s, which excerpts sections from all of Torah, Nevi’im and Kesuvim, as well as from all of Torah Shebe’al Peh. The Dubno Maggid, however, did not follow this tradition, and instead studied from a single Gemara throughout the night.

The Gaon noticed this, and asked the Maggid why he veered from the accepted custom of reciting Tikkun Leil Shavuos.

The Dubno Maggid answered, of course, with a mashal.

Once upon a time, a simple Jew named Reb Yankel desperately needed parnasah. As he was strolling through his local marketplace, he noticed a salesman who attracted a large crowd clamoring to buy whatever it was that he was selling. With great interest, Reb Yankel approached the scene and discovered that the man was showing a book of carpet samples to the people surrounding him. The crowd was in a frenzy, handing him sizeable amounts of money as they pointed out the samples they liked. Reb Yankel had a flash of inspiration. If only he could procure one of these books, he could finally earn a respectable livelihood! He asked the salesman if he had an extra book of samples.

The generous salesman graciously gave him a book. The next morning, Reb Yankel excitedly entered the marketplace, opened his book, and announced that he was in the

carpet business. It did not take long before customers surrounded him to purchase his wares. When someone chose a blue swatch of carpet and handed him money for the order, Reb Yankel took the money and began to peel the swatch out from the book to give the buyer!

“What is this, some sort of joke?” asked the stunned buyer. Reb

the entirety of the Torah, and your swatches are merely examples of the vastness of Torah you possess! I, unfortunately, lack such encyclopedic Torah knowledge. For me to read the Tikkun Leil Shavuos tonight would be like Reb Yankel selling his swatches. I simply don’t have the goods in my “warehouse” to back it up!”

"It is a heartfelt declaration to Hashem that this is what I so deeply want - Kol HaTorah Kulah!"

Yankel naively responded, “But only yesterday a salesman sold the same carpets as these!” The buyer laughed and explained, “That salesman did not sell samples of carpets! Each swatch in his book was backed up by hundreds of yards of carpet in his warehouse! His samples represented real merchandise that he owns! You can’t merely sell carpet swatches - you need actual carpet!”

The Dubno Maggid told the Vilna Gaon, “This is the difference between you and me.” When you read the ‘samples’ of the entirety of the Torah on Shavuos Night from the Tikkun, it has actual significance, as you have the complete “merchandise” to back it up! You are proficient in

He’s there 24/7!

‫פותח את ידך ומשביע לכל חי רצון‬ 24 letters - 7 words

Rabbi Shimshon Pincus zt”l notes that the Dubno Maggid’s reasoning is so sound, it actually puts into question the time honoured custom observed by many Jews who recite Tikkun Leil Shavuos, despite not being the Vilna Gaon! Rav Pincus beautifully suggests that Tikkun Leil Shavuos serves another purpose on Shavuos: It is a heartfelt declaration to Hashem that this is what I so deeply want Kol HaTorah Kulah! On the Festival of Matan Torah, when we pray for success in Torah, by reciting samples from a panorama of Torah we express that our desire is broad and ambitious - to finish the length and breadth of Torah Shebichsav as well as Shas! m

COMING SOON!

4

Oneg Shabbos Issue 204

It Begins on Day I found my son, ten years of age, standing in the kitchen moaning and holding his stomach.

“What’s wrong?” I asked.

“We had schnitzel for lunch today,” he said sadly.

“Don’t you like schnitzel?”

“But I’m fleeeeeishig,” he replied in agony.

I gave one glance at the kitchen table and realized the cause of his troubles.

There on the table (bad location) fresh, out of the oven cheese-cakes were teasing him (and now me). First I empathized with him and when he was ready I engaged him in a little chinuch 101.

“The Torah tells us not to murder and on your way home from school I presume you didn’t attack anyone. Tell me my son, do you think Hashem will reward you for that?”

“No,” he replied. “It’s only when you want to do something wrong and you hold yourself back that you are rewarded for your efforts.”

“That’s correct,” I said. “It’s only when we have to exercise our freechoice and make a good decision that we grow and that we are rewarded.

If so, then there are many mitzvos that we fulfil automatically largely due to our upbringing and we may not receive reward for them. A case in point might be murder or, perhaps more relevant, not eating milk after meat (wink wink). We are brought up not to eat milk and meat together and it is usually no challenge for us.”

“Oh, I understand. You mean that now that I’m faced with the challenge of not eating milk after meat, I have the opportunity to fulfil this mitzvah.”

“Exactly!” Seeing he was receptive, I proceeded. “You are not going to eat the cheese-cake, are you?”

“No.”

“If so you are committed to carry out a wonderful mitzvah, right?”

“Right.”

“So if you are anyway going to refrain from eating the cheese-cake, may I suggest that instead of doing the mitzvah with a groan do it with grin. A mitzvah performed with joy is worth a hundred times more than one performed without. Perhaps be excited that Hashem has presented you with the opportunity to fulfil a mitzvah that doesn’t easily come your way.” I believe I saw a twinkle in his eye.

So why do we eat milky on Shavuos?

Perhaps we can answer with a

Rabbi Jonathan Ziskind Teacher, Kiruv, Coach and Counselor

and the mother of Moshe Rabeinu, who was born as they entered Egypt.

So the tribe of Levi has a history of being counted from birth. But we still must ask why that is? Why is the tribe of Levi counted from birth?

Furthermore, the Medrash that tells us that while in Egypt, the tribe of Levi was not involved in slave labour.

They devoted their time to the study of Torah and service of Hashem and were exempt from the labour tax. How come only the tribe of Levi did this?

Perhaps the answer is because of the way Levi educated his children. He was concerned for their chinuch from when they were born. His children were brought up with an acute sense of the importance of Torah (perhaps in a more intense way than the others).

Therefore, as soon as his children were born they were significant enough to be counted. The love of Torah was imbued in them from an

"The love of Torah was imbued in them from an early age" second question relevant to Parshas Bamidbor.

The Jews were counted from the age of twenty. The tribe of Levi was counted separately and were counted from the age of one month. (A baby less than one month is not considered to have survived childbirth yet.)

We can understand why they were counted separately for they were the tribe to serve in the Mishkan and in the Temple. They earned this position for they were the only tribe who did not participate in the sin of the golden calf. But why was the tribe of Levi counted from one month and not from the age of twenty like the rest of the nation?

Rashi points out that when Yaakov and his family went down to Egypt, the Torah says they were seventy souls. But if you tally up the names you’ll find only sixty nine mentioned.

Rashi explains that the seventieth soul was Yocheved, the daughter of Levi

early age that going out to work for Pharaoh didn’t come into question.

That is why they didn’t sin by the golden calf and that is why they merited serving in the Temple. They are counted from birth, because their Jewish education began from birth.

Perhaps that is why we eat milky delicacies on Shavuos; the day we received the Torah. The message being that just as a baby’s nourishment is milk, so to, Torah is a baby’s spiritual nourishment and it must begin from birth.

When Moshe Rabeinu was only a few months old he refused to nurse from an Egyptian woman. Our sages say, “The holy mouth of Moshe that would speak with Hashem cannot nurse from an impure Egyptian.” Moshe was the son of Yocheved the daughter of LeviTorah was fed to him with his mother’s milk! To prepare Jewish children to receive the Torah and ‘speak with Hashem’, we have to be concerned with their chinuch from an early age.m

9th June 2019

‫ה' סיון תשע"ט‬

‫שבועות‬-‫במדבר‬

And Despite Everything...

Shavuos is the day that we commemorate when our ancestors stood at Mount Sinai and received the Torah. I’d like to share a story about our nation’s timeless dedication to Torah, but I’ll introduce it with a question:

T

he Gemara (Chagigah 5b) writes that Hashem “cries” about the following two people: one who can learn but does not, and one who cannot learn but does. The first category is understandable – Hashem is disappointed when we do not utilise our time to the maximum. But what is the second example, what does it mean that someone cannot learn still does, and why does Hashem cry about that?

The following story takes place during one of the darker episodes of our nation’s recent history. In 1827, the Russian Tsar released the “Cantonist Decrees”. These terrible laws conscripted young Jewish boys into the Russian army from the age of 12 until 37 and each Jewish community had to choose a quota of boys who would be sent and cut off from their family and friends who knew that they would probably never see them again. Needless to say, living a Jewish life in the Tsar’s army was practically impossible. Kosher food was not available and the army did not hide their attempts to baptise and convert the young Jewish boys.

There were some, however, who despite all of these pressures clung to

the faith of their fathers and remained loyally Jewish until their release.

But even for these determined few it was difficult to integrate once again into the general Jewish community since they had spent years amongst loud drunkards, common criminals and being reared in that environment for so long meant that they too were unable to live normal, refined lives.

But they did not give up. One late nineteenth century eye-witness reported that on one Shavuos, a group of Jewish Cantonist ex-servicemen came together to pray. Of course, most of them knew next to nothing about the service, but one of them knew a little more about than the others, and they had appointed him as their “rabbi” who would guide them through. The witness reported that this “rabbi” even delivered a sermon, and his message was so powerful: “The Talmud relates that when the Jewish people stood at Har Sinai, Hashem encouraged them to accept the Torah, for if they would not – “there would be your burial place”.

Why did He say “there”? Surely it should say “here”, at Har Sinai?”

“The reason is”, answered the rabbi, who due to his painful life appeared double his age, “that

5 Rabbi Chaim Burman Kolel Rabonim Zvi Ashkenazi, Mesilah

Hashem knew that our ancestors would accept the Torah; they had seen all the miracles of Egypt, they heard Hashem speaking and lived with Moses. There was no doubt that they would keep their faith. Hashem was telling them that they needed to accept the Torah for all their subsequent generations because it would be there that they would face the true test of faith. There would come a time when their descendants would not have the same education and positive exposure to Judaism, and it would be there that there would be a danger that they would lose their faith”.

“And we”, concluded the rabbi, choking back tears, “are ‘there’. We never had the chance to learn about own faith. We can hardly read Hebrew and many of us cannot even pray, but we will never lose the moment when our forefathers accepted the Torah at Sinai, and that moment impacts us forever”.

Rav Ephrayim Wachsman explains that when Hashem cries for those who cannot learn but still try, these are not tears of sadness, but tears of pride. Some people never had the opportunity to learn how to read or learn, but despite it all they still come and try and learn to something new.

These are the people who cannot learn, but still do, and it makes Hashem so proud. m

Kindy reproduced for the Oneg Shabbos with permission from Mesilah

6

Oneg Shabbos Issue 204

Business WEEKLY (‫ועשית הישר והטוב )דברים ז‬

RESTORING THE PRIMACY OF CHOSHEN MISHPAT UNDER THE AUSPICES OF HARAV CHAIM KOHN, SHLITA

DISPUTED CONTRACTS

in error does not forgo that property to his neighbor” (C.M. 142:2; 241:2).

Rabbi Meir Orlian

“Similarly, if a person compromises in error, the compromise is void, since compromise entails mechilah,” continued Rabbi Dayan. “Thus, Rashba (Responsa 2:278) rules that if someone denies a claim and the plaintiff had to settle, the defendant is not exempt klapei Shamayim (as far as the Heavenly Court is concerned). The plaintiff was forced to settle to partially recoup what was being denied.

Furthermore, the compromise was in error, since the plaintiff was not aware that he had proof, documentation or witnesses. The same is true if the defendant later concedes” (C.M. 12:14-15; Aruch Hashulchan, C.M. 12:13).

The Millers rented an apartment for Sukkos in Yerushalayim. Before leaving, they came to pay the landlord.

“We owe you $1,500 for the apartment,” said Mr. Miller.

“How many were you?” asked the landlord.

“We were six,” replied Mr. Miller.

“The apartment was $1,500 plus an additional $250 for each person beyond four,” replied landlord. “The total is $2,000.”

“I don’t remember that,” said Mr. Miller. “I remember that my wife told me $1,500.”

“The price is for four people,” replied the landlord. “That is what I tell everyone when they call. I assume that I told her also.”

“We had asked you to send an email confirmation of the price and you didn’t,” said Mr. Miller. “At this point, there’s no record of what we arranged. I’m willing to split the difference with you and pay $1,750.”

“OK,” agreed the landlord.

When the Millers returned home, they tried to locate their initial communication with the landlord. Finally, Mrs. Miller found a paper with various rental options and price quotes. “I see that I wrote $250 per additional person,” she said. “We owe the landlord another $250.”

“At this point, it’s over,” said Mr. Miller. “We already compromised with the landlord and settled with him.”

“Do you think that’s fair?” asked Mrs. Miller.

“All compromises are like that,” he answered Mr. Miller.

“You might gain; you might lose.”

“But the compromise was a mistake,” said Mrs. Miller.

“Had we had this paper with us, we never would have questioned the price. He wouldn’t have settled for $1,750.”

“I hear your point,” said Mr. Miller, “but I’m not sure it matters. I’ll consult Rabbi Dayan.”

Mr. Miller called Rabbi Dayan. “I had a dispute with the landlord about the rent,” said Mr. Miller. “We settled with a compromise, but I later discovered that he was right. Must I pay the remainder?”

“The Gemara (B.M. 66b; B.B. 41a) teaches that mechilah b’ta’us (forgoing in error) is not valid,” explained Rabbi Dayan. “For example, a person who drew his property line

“I acted in good faith, though,” noted Mr. Miller. “I wasn’t aware of what was written.”

“Indeed, Nachalas Shivah (24:4.2) writes that it is considered ta’us only if one party was aware and misled the other party,” replied Rabbi Dayan. “However, if both parties were unaware of the facts and settled, it is not considered a compromise in error, since both entered the compromise with this intention, to gain or lose partially.

“Zichron Yosef disagrees and maintains that even if neither party knew, it is considered ta’us and void, like the case in the Gemara where the property line was drawn in error,” added Rabbi Dayan. “This is assuming that the information existed at the time of the mechilah or settlement, but the parties were unaware of it. However, events that occurred afterward do not render the mechilah in error” (Pischei Teshuvah, C.M. 241:3; 12:20).

“What about our case?” asked Mr. Miller.

“According to Nachalas Shivah, since both of you were unaware, it is not considered mechilah b’ta’us; according to Zichron Yosef, it is,” replied Rabbi Dayan. “On account of the dispute, you are not required to pay the difference. It is questionable, though, whether there is a moral obligation.”

(Pischei Choshen, Halvaah 2:33) m

9th June 2019

‫ה' סיון תשע"ט‬

‫שבועות‬-‫במדבר‬

MIDDOS ‫דרגה יתירה‬

7 SHEMIRAS HALOSHON

Rabbi Shlomo Guttman Ramat Shlomo

HUMILITY

(‫א‬-‫אל משה במדבר סיני וכו‘ )א‬...‫וידבר ה‬

The word “‫ ”במדבר‬literally translates as “in the desert.”

A desert is a place that is barren, ‫הפקר‬, miles and miles of empty sand. The Torah was given in the desert on Har Sinai to impart the lesson that the key to a true Kabbolas HaTorah is the middah of ‫ענוה‬- Humility. Only when a person is humble and sees himself as ‫הפקר‬, ownerless, not deserving of anything, can he possibly connect to Hashem and His Torah. However, there are many who misconstrue the true meaning of humility. They believe that one must consider himself worthless and incapable to achieve pure ‫ענוה‬. This is so wrong! In fact, this is the definition of low self-esteem. It is actually ‫גאוה‬- conceit, the exact opposite of true humility. Humility is the knowledge that, “I am special, even great” - but that it all comes from Hashem and I must use my G-d-given talents for the service of Hashem. Conceit is the knowledge that, “I am special, even great” - therefore I deserve honor, praise and how dare anyone treat me in a manner that does not befit my level of social standing or other perceived reason for honour!

“If you learned much Torah (or any other worthy endeavor), don’t take the credit for yourself because it was for this that you were created.” (‫ב אבות‬-‫ )ט‬Says R’ Noach Weinberg zt’l, “When I come up with a great Chiddush in Torah, I feel so good about myself. Although I can’t take the credit - I can take the pleasure!”

We are allowed - no, we MUST - feel good about ourselves and our achievements. The key to humility, though, is to remember that the credit, praise and glory goes to Hashem - the Creator who made our accomplishments possible!

FOOD FOR THOUGHT TO SPARK CONVERSATION THE DILEMMA

Your sister is having tremendous difficulties with one of her teenage children. Besides that, her husband isn’t handling the situation well. She calls you several times a week to pour out her heart.

While you don’t have much in the way of practical advice to offer, you do give her an outlet to vent her emotions. Are you permitted to hear about her troubles with her child and husband even though there’s no constructive purpose for you?

THE HALACHAH

Sharing someone’s burden is a powerful act of chesed, and often just listening to someone express their pain, disappointment, fear or frustration is a powerful way to share it. If you can help someone put the situation into a more positive perspective, you should do so. However, the aggrieved person may not be ready to accept anything other than empathetic listening; in that case, just listen and wait for an appropriate to time to reframe the issue.

Caveat: You are not allowed to believe that what you are hearing is 100% true, nor are you allowed to act upon it.

Sefer Chofetz Chaim, Hil. Loshon Hora 6:4

The Chofetz Chaim Heritage Foundation

8

Oneg Shabbos Issue 204

Parenting

Series PART 1 OF 6

A letter from Hashem

Rabbi Malcolm Herman LLB (Hons)

Associate National Director Seed UK

Every new appliance is accompanied with an instruction manual. Yet our most precious gift, a child, arrives without any directions whatsoever.

Through this periodic column, we hope to suggest ideas for the hishtadlus necessary to raise a child.

It is axiomatic that this must be accompanied with tefilla. There is a startling Ramban in Shemos (4:10).

Moshe Rabbeinu is resisting the role that Hashem has designated for himthe leader of Klall Yisroel. One of the reasons he presents for his reluctance was his speech impediment. The Ramban discusses, “Why didn’t Hashem simply cure him?” His answer “He didn’t ask”. Siyata dishmaya is triggered by asking. This is true for the traumatic and the trivial. We need to appeal to Hashem daily for the wisdom to handle our children effectively. However, as a starter let’s imagine that the new arrival is accompanied by a letter. It might read along these lines.

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Dear Parent, Firstly, let me wish you Mazal Tov for the new arrival. I am confident that you are already enjoying her. I must con fess that it was quite a consideratio n in these realms before we entrusted her to you. After all, (as you can see) she has a radiant spark of the Divine. At the moment she is pure innocence, a pristine soul.

She has been endowed with a range of natural strengths (these will be evident as she develops). She also has her fair share of natural weaknesses .

These will also become apparent soon er than you anticipate!

It is not My place to instruct you with reference to her upbringing; after all it is I who has given you free choice!

But I will if I may, nonetheless point out some important considerations.

Firstly, she will grow rapidly! It may not seem so at first, as night follows sleepless night, but before you know it, you’ll be looking back on these yea rs and struggling to recreate the mem ories. Before too long she will be wal king , talking, laughing and yes even neg otiating with you. Before too long she will be in school uniform, before too long she will be past school uniform…

So don’t be too hard on her, but don ’t be too soft. Don’t overindulge her but always be generous. Be there for her when she cries but don’t take crocodil e tears too seriously!

In other words, from now on your life will be one of constant contradictio ns.

There will be times when she is awa y and you will enjoy the space, but whe n that moment comes for her to move on.. you will struggle with the emptine ss.

We want them to fly the nest but nev er to leave home..

You will need to show her how to stan d up for herself yet how to stand by others. You will teach her how to enjo y success without it going to her hea d and to manage failure without it goin g to her heart.

There will be times when she is so frustrating that you will say words that should never be said. And there are times when she so enchanting that you will be lost for words…

This struggle is not unusual. It’s call ed parenting.

Please remember dear parents that she is yours but she does not belong to you. I have entrusted you with her future. This is especially true of her spiritual heritage. She is not only you r daughter, but daughter of the ima hos who lived before you and the matriar ch of daughters to come..

You have been selected as her parents because you are made for her and she’s made for you. Sometimes you might wonder if the match really is so perfect but believe Me it is supposed to be.

By now it should be obvious that you cannot teach her to be what you are not and you cannot expect of her that whi ch you cannot deliver yourself.

But then this is the greatest gift that you can give her. It is the gift of the best of you and through the gift she will learn to celebrate herself.

And finally please remember that you must always call Me, after all we are in this together!

The Creator

9th June 2019

‫ה' סיון תשע"ט‬

‫שבועות‬-‫במדבר‬

9

Shavuos:

Ruth‫רות‬

The Medrash tells us that Elimelech was one of the Gedolei Yisrael1 at the time as well as being one of the wealthiest. The onset of famine provided him with a unique opportunity for him to use his wealth and influence to literally save lives physically and spiritually. Unable to part with his wealth, he said, ‘Now all of Israel will gather at my gates, one with his box and another with his basket.’ Unable to withstand the test, he ran away from Eretz Yisrael together with his family, abandoning his People in their time of need, taking his riches with. The Jewish People understandably felt forsaken and bereft2. To add insult to injury, the family received a royal welcome, marrying the daughters of foreign nobility3 and living as princes in Moav.

Putting self-interest4 ahead others needs led to the destruction of their illustrious dynasty5. Elimelech and his two sons die6, leaving his wife Naomi together with her daughters in law, Ruth and Orpah. Naomi, literally ‘pleasantness’, whose deeds were pleasant and sweet. It is fair to assume that she had lived a torn life in Moav, accompanying her husband on his journey, yet feeling deeply for her people back in Beis Lechem.

Perhaps it was in this merit that she was spared, to eventually return to her homeland and People.

'‫ג‬:"‫ ועי' ב''ר כ''ח‬:‫גמ' ב''ב צ''א‬ ‫ילקוט שמעוני רות‬ '‫ט‬:'‫רות רבה ב‬ ‫עי' ילקוט שמעוני רות ת''ר‬ (‫ )בתרגום לאנגלית‬15 '‫עי' אמא של מלכות עמ‬ ‫י''ג‬:'‫עי' אבן עזרא רות א‬

1 2 3 4 5 6

In what is possibly the most dramatic scene in the whole story, Orpah turns her back on Naomi and returns to Moav to lead a life of debasement7. Ruth seizes the moment to cling to Naomi and all that she represents despite her protestations and the hardships that it will bring. Ruth is willing to endure a life of poverty, self-sacrifice and even isolation for that which she knows to be true. Perhaps she feels that in doing so, she can rectify the crime that claimed her husband’s life8.

It is hard to imagine what Naomi must have been feeling as she trekked back to Beis Lechem destitute and alone, retracing the steps that she had taken ten years earlier in very different circumstances9. The shame that she must have felt when meeting her neighbours again, those she had abandoned in different times, is evident from the fact that she is no longer wishes to be known as Naomi with all of its pleasant connotations, rather she now self identifies as Marah, bitterness. As far as we know, when they arrive back home, they are shunned by the people who they abandoned.

If the Megillah starts with the sin of selfishness, it ends with the seeds of redemption being sown with kindness10. Whether it is Ruth’s unwillingness to abandon Naomi, or Naomi’s acceptance of Ruth despite the stigma that was attached to a '‫כ‬:'‫ רות רבה ב‬7 40 '‫ עי' אמא של מלכות עמ‬8 '‫ו‬:'‫ רות רבה ג‬9 ‫ט''ו‬:'‫ רות רבה ב‬10

©Steve Durban

How could such great Jews go ‘off the derech’?

Rabbi Naftali Schiff Chief Executive, Jewish Futures

Moabitess, or Boaz’s welcome and protection of this destitute couple.

Each one of these acts is selfless, each of them could have managed without the other, yet it is as if they realised that the only way to redress the past is to give to others.

The Torah that we celebrate on Shavuos is, as we sing every Friday night in eishes chayil, toras chessed al leshonah. This is Torah that isn’t just theoretical, it is one that moves from head to heart to hand, one that impacts the way that we think, speak, behave and interact with others. It is a Torah that sensitises us to the pain of others and their unique needs and enjoins us to take action to help them.

Shavuos is a time of reflection and appreciation, an opportunity to celebrate Hashem choosing to give us His most precious gift, and our readiness to accept it. It is in this spirit that we read the story of another kabalas Hatorah, one that took place almost three thousand years ago.

As we have seen, the back-story surrounding this remarkable account is vital to appreciating its message.

The celebration of Shavuos is the simcha of our reaffirmation of our responsibilities as Jews and the awareness that acts of kindness are rays of light that pave the way for David Hamelech and the ultimately Moshiach. m

Oneg Shabbos Issue 204

209 DAYS

‫בכורות נ”ב‬

E TH

Daf Yomi WEEKLY

DOWN TO NT

Siyum Hashas

CO U

10

Distinctive Insight

CANCELLING THE DIVISION OF THE INHERITANCE ON YOVEL "‫"ומחזירין זה לזה ביובל‬ The Mishnah lists lands that are not included in the Torah’s rule that land is returned to its owner when the Yovel year arrives. In the Gemara, R’ Assi, in the name of R’ Yochanan, says when brothers divide their deceased father’s estate it is viewed as a division of partners. When the father dies, the entire estate belongs to all of the brothers. Rashi explains that when the fami- ly agrees that each one will receive a specific and exclusive portion of the father’s property, we are saying that each heir is a buyer who exchanges his rights in the various parcels in order to receive his own private portion. This means that when the Yovel year arrives, the “buy-out” or arrangement among the brothers to sell to each other, reverts back to its original position and the division must be renegotiated and re-divided.

Chochmas Shlomo (Gittin 25a) explains that the Yovel cancels the original division of the estate completely, and the apportioning of the land must be begun anew. Pnei Yehoshua explains that with the arrival of Yovel, the lands are returned to the estate, but when Yovel concludes each brother takes the same portion he originally received when the estate was first divided. Mitzpeh Eisan questions this approach, because if the Yovel cancels the “sale” among the brothers, then the re-division of the land must be renegotiated. The Yovel does not simply serve to pause the sale, it cancels it.

The explanation given is that this ruling of R’ Yochanan that the division of an estate is considered to be a buy-out among the brothers is a function of a doubt in halacha. There are two ways to view the division of an estate. The heirs are recipients of an inheritance, of which they all deserve a portion. After they de- cide who should receive which portion, they each walk away with a specific allocation. There are two ways to view this process. We can say that the division has revealed for us the portion which the father left for each son, and this is referred to as ‫יש ברירה‬. According to this, there is no “sale” or “buy-out,” because each brother is now taking that which was designated for him in the first place. Or, we can say that the father did not leave any specif- ic portion for any one son, but the entire estate is for them all, and their willingness to divide it involves a “buyout” from each other. This is referred to as ‫אין ברירה‬.

Yovel only cancels a sale, and if the brother’s dividing the land is a sale, it should be cancelled and renegotiated. If it is not a sale, Yovel should have no effect. Therefore, at one point the Gemara thinks that R’ Yochanan had a doubt regarding how to view this division, so we allow Yovel to cancel the division of the inheritance, but we do not take any land away from anyone due to this doubt. Pnei Yehoshua holds that R’ Yochanan holds ‫ברירה אין‬, so the sale should not be cancelled.

Stories from the Daf THE FAMILY PLOT

“‫”כרחו בעל אותו וקוברין משפחה בני באים‬...

In the Yerushalmi we find that a deceased person’s nefesh suffers if one moves his body from its grave. We learn this from Shmuel HaNavi. When Shaul HaMelech called him back from the grave he was upset, saying “‫— למה הרגזתני‬Why have you agitated me?”

The Kol Bo explains the reason why this is so disturbing: “It is hard for the nefesh when its deceased body is moved because the person’s soul gets confused and is afraid of judgment. As the verse states: "‫"אז ישנתי לי ינוח‬.1 When a stranger suddenly passed away in a distant town, the chevrah kadisha lost no time. They figured out his name and that he was from a distant town and buried him in a local plot, assuming it possible that he may well be moved. When the family heard about their loss they were devastated. After mourning the necessary time, they had a bit of an altercation whether or not the de- ceased should be moved to the family plot in their local cemetery. After all, the Shulchan Aruch rules that one may even move the deceased to an inferior grave in his family plot. But other family members were less certain.

As mentioned above, moving in this manner is painful to the nefesh. Although the Shulchan Aruch rules that one may move the body, explaining that it is more pleasant for the deceased to lie with his family, he doesn’t cite any source for this.

When this question reached the Knesses Yechezkel, zt”l, he pointed out that the source to this is from a statement on today’s daf. “In Bechoros 52 we find that if one sells the place reserved for his grave, his family can bury him there against his will since it is a disgrace for his family for him to be buried out of the family plot. We see that it is a disgrace for the family if their relative is not buried in the family burial place. Since it is also more easeful for his soul to rest with his fathers, we may move him for this purpose.”2 But one may well wonder what exactly is so pleasant about being buried with one’s family? The Kol Bo explains this in a moving manner. “This strengthens our faith in the resurrection of the dead. Families buried together shows that we believe that they will meet again with the ultimate redemption.”3

‫ תחילת ס‘ שס“ג‬,‫ יו“ד‬,‫ עיין כ“ז בטור וב“י‬1 ‫ ס‘ כ“ג‬,‫ שו“ת כנסת יחזקאל‬2 “‫ ס‘ קי‬,‫ כל בו‬3

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9th June 2019

‫ה' סיון תשע"ט‬

Sages

‫שבועות‬-‫במדבר‬

through THE

Ages

11

Dr Benji Schreiber

Rav Saadia Gaon 892 – 942CE

He was the first to write a perush on Mishna; the first to write a perush on Gemoro, and the second to write a perush on the Siddur, after Rav Amram Gaon. He was the first to write a sefer on dikduk (Hebrew grammar). He wrote a sefer of piyutim (poems) and was the second to write a sefer of minyan haMitzvot, detailing the 613 mitzvot. He wrote a commentary on Sefer HaYetzirah, an important kabbalistic work. He wrote one of the first books of Jewish Philosophy, his famous Sefer Emunot VeDeot, in which he deals with pretty much every theology – including of course Christianity and Islam - and philosophy that existed at the time.

He was the first to formulate the principles of Jewish Faith. He declared there were ten in an appendix to his commentary on Sefer Shmot.

He also wrote polemics addressed to particular individuals.

Biography

Rav Saadia Al-Fayyumi, was the last of the Geonim. He was born in Egypt and moved to Babylon (Iraq). He traced his lineage to Shelah, the third son of Yehuda. He was said to be a descendent of Rav Chanina ben Dosa.

He started with piyutim, and wrote the first Hebrew dictionary, Igron, when he was just 20 years old. He argued strongly for speaking in Lashon HaKodesh, ‫לשון מלאכי הקודש‬, rather than Farsi, Greek or Arabic. By the age of 23 he fought valiantly against Karaism in his ‫ספר‬ ‫התשובות נגד ענן‬. At age 33 he moved to Tveriah for six years and he then moved to Bavel.

We know he married and had three sons and two married daughters. One of his sons, Rav Dosa, achieved a degree of fame.

Writings

He was the first to write a perush on Tanach.

He wrote an Arabic translation of Chumash.

Battle of the Dates

There was a mighty battle between the Gaon of Eretz Yisrael, Rav Yehuda ben Meir, and the chachamim of Bavel over the Jewish year 4682 (922 CE). Until this time the authority of Eretz Yisrael was unanimously accepted. Rav Yehuda ben Meir introduced a new three year calendar and celebrated the Seder night on a Sunday while Rav David Ben Zakai from Bavel and Rav Saadia Gaon argued and celebrated the Seder night on a Tuesday. Most of world Jewry sided with the Babyloneans. The two calendars remained different for two years before being finally aligned again.

Yeshiva of Sura

The exilarch, Head of the Golah, Rav David ben Zakai appointed Rav Saadia as Gaon of Sura – the Rosh Yeshiva at the age of 46. This was the famous Yeshiva which was set up by Rav (175-247) and then led by Rav Huna, Rav Chisda and Rav Ashi. It was the first time the Gaon had come from outside Babylon. He

brought new life to the Yeshiva and many new students joined. During this time he wrote his commentary in Arabic on Tanach, works on dikduk and a series of seforim on Halacha.

Babylonian Battle

When he had been Rosh Yeshiva for two years and the Yeshiva was growing in strength, a major argument broke out between the exilarch, Rav David ben Zakai and Rav Saadia Gaon. It started with a case of two brothers who came to the beit din of David ben Zakai to settle their inheritance. He ruled in favour of one brother and Rav Saadia refused to countersign the psak, feeling it was corrupt. David ben Zakai threatened Rav Saadia, the argument escalated, and they excommunicated each other and even appointed replacements for each other.

Eventually David ben Zakai got the upper hand and Rav Saadia Gaon had to leave and go into hiding for seven years. He wrote an account of this battle, ‫ספר הגילוי‬.

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Rabbi, I am astounded… and ‫ זַצַ ״ל‬attendant ‫ר׳ ְיהוּדָ ה זְ ֵאב סֶ גַל‬, the Manchester ‫ י ְִׁשׁיבָ ה‬really??… ‫ר ֹאשׁ‬, was born to ‫צְ חָ ק‬was ִׁ‫ י‬trip ‫ ר׳ מֹשֶׁ ה‬not and ‫רוֹי ָזא‬ . Ih his you The R’ Segalreally??… appraisedThe the station trip R’ Segal satisfie One I want you his primary teacher. In 1930, found he sonny, went to learn in ‫מיר‬ ִׁ day ‫ ְי ִׁשׁיבַ ת‬for three years under ‫זֶר‬ attendant R’no Segalfather waswas not satisfied and ended! there isand no his changed accommodation. ended! there is ppraisedof the station attendant the station ‫״ל‬ ַ‫ַצ‬ ‫ז‬ ‫ל‬ ‫ְק‬ ֶ ‫נ‬ ‫י‬ ִׁ‫פ‬ ‫ה‬ ָ‫ְהוּד‬ ‫י‬ where he learned ‫א‬ ‫רוּת‬ ָ ְ‫ב‬ ַ‫ח‬ ְ‫ב‬ with to ‫״ל‬ ַ‫צ‬ ַ‫ז‬ ‫יץ‬ ‫ב‬ ִׁ ‫ל‬ ְ ‫מוּא‬ ֵ ‫שׁ‬ ְ ‫ִׁים‬ ‫י‬ ‫ח‬ ַ ‫ר׳‬ wassuch a master ‫ק‬ ָ‫ה‬ ְ‫ב‬ ֻ‫מ‬ ‫יד‬ ‫אל‬ R’ Segal was not satisfied and found also become a‫ ַתל ְִׁמ‬ofan R’ Segal appraised the station attendant Rabbi, Rabbi, R’ Segal wa ttendant need to pay…just dation. the station master and paid him.

R’ Segal was not satisfied and found Rabbi, I am astound Rabbi, I am astound ‫״ל‬ ַ‫צ‬ ַ‫ז‬ ‫שׁטײַן‬ ‫נ‬ ְ ‫י‬ ִׁ‫ֵו‬ ‫ל‬ .

By 1933, ‫ב‬ ‫א‬ ֵ ְ‫ז‬ ‫ה‬ ָ‫ְהוּד‬ ‫י‬ ‫ר׳‬ had received ‫ה‬ ‫כ‬ ָ ‫י‬ ‫מ‬ ִׁ ‫ס‬ ְ from ‫ל‬ ‫ְק‬ ֶ ‫נ‬ ‫י‬ ִׁ‫פ‬ ‫ה‬ ָ‫הוּד‬ ‫י‬ ְ ‫ֶר‬ ‫ז‬ ֶ‫יע‬ ִׁ‫ל‬ ‫א‬ ֶ ‫ר׳‬ , R' Avraham Tzvi need to pay…just Rabbi, I am astounded… the station master rabbi is paid one in ‫״ל‬ ‫ז‬trip and Shkop ‫״ל‬great ַ‫ַצ‬found ‫ז‬. He married ‫ ד‬sonny, ֶ‫ב‬sonny, ‫יוֹ ֶכ‬, who the and daughter of ‫ן‬the ַ‫לְמ‬him. ‫מֹה ַז‬a ‫ֹל‬stat ‫ ְשׁ‬wan ‫ ר׳‬Co The ֶ‫ס‬changed ‫ר׳ ְיהוּדָ ה זְ ֵאב‬, theaccommodation.

Manchester ‫ְשׁיבָ ה‬ ִׁ ‫י‬really??… ‫ר ֹאשׁ‬, his was to ‫ק‬station ָ‫ַצַצְ ח‬was ִׁ‫י‬trip ‫(ה‬the ֶ‫מֹשׁ‬accommodation. ‫ר׳‬city’s and ‫ב‬ ‫) ָזרא‬, ‫רוֹי‬ . Ih R' hisShimon youth, his really??…

The of changed attendant R’born Segal not satisfied and tion.

One One day the and him.

One day I‫יד‬want you it! gerrer ‫ ִׁס‬three ָ‫ )ח‬in master 1934.

In under 1949, ‫״ל‬ ַ‫ִׁיעֶצ‬ ַ‫אמלן ז‬ ַ ֶ ‫ר׳ ְנ‬ ֲ‫ַכה‬paid ‫יוֹסֵ ף ְשֹׁלמֹה‬ ‫ר׳‬forget (Ponovezherit! ‫ ) ָרב‬invited ‫ב סֶ גַל‬day ‫ְהוּדָ ה זְ ֵא‬II ‫ר׳ י‬wan to jo was his primary teacher. Inforget 1930, he sonny, went to learn in ‫מיר‬ ִׁ ‫ת‬ ַ‫יב‬ ‫שׁ‬ ִׁ ‫י‬ ְ for years ‫ֶר‬ ‫ז‬ million! ended! ended! there is ָ‫שׁיב‬ ִׁ ‫י‬no ְ no faculty.

However, 1950, the of ‫קי זַ צַ ״ל‬ ִׁ ‫אַבְ ַר ְמ ְס‬ ‫ דַ יָן‬also and otherbecome ‫ דוֹלִׁ ים‬astoun ְ‫ג‬, he wassuc app to to also become su and him. ‫ְק‬tion. ‫ יְהוּדָ ה פִׁ ינ‬where he learned ‫רוּתא‬ ָ ְ‫ בְ חַ ב‬was with to ‫צַ ״ל‬Rabbi, ַ‫יץ ז‬ ‫ ְל ִׁב‬there ‫מוּא‬ ֵ the ‫ִׁים ְשׁ‬ ‫י‬station ‫ה ַח‬is ‫ר׳‬ and wassuch a master ‫ק‬ ָ‫ מֻ בְ ה‬found ‫יד‬ ‫ ַת‬of ‫אל‬with ‫יְחֶ זְ ֵק‬paid ‫ ר׳‬support R’ Segal not satisfied and also become a‫ל ְִׁמ‬in Rabbi, I am station ‫יבָ פִׁה‬ ִׁ ‫י‬R’ ‫ֹאשׁ‬ ‫ְשׁיבָ ה‬ ִׁ ‫י‬not . His ‫קוּת‬satisfied ‫צִׁ ְד‬, ‫ ְתפִׁ ָלה‬, and ‫תמָ דָ ה‬and ְ ַ‫ ה‬shaped every facet of his life. He taug astounded…

Segal was found ‫שׁטײַ‬ ‫לֵוִׁ י ְנ‬. By 1933,attendant ‫ ר׳ יְהוּדָ ה זְ ֵאב‬had really??… received ‫ ִׁמי ָכה‬to ‫ס‬to ְ from ‫נ ְֶקל‬Rabbi, ‫ י‬trip ‫ְשׁ ה‬ ָ‫הוּד‬ ‫זרֶר ְי‬I ֶ‫יע‬of ִׁ‫ל‬am ‫ ֶא‬Manchester ‫ר׳‬, R' Avraham Tzvi Kamai need pay…just need pay…just great rabbi who is on The great rabbi who is on Rabbi, the station master paid rabbi one in ‫ידים‬ ִׁ and ‫ ַתל ְִׁמ‬is how to themselves properly by his own personal example.

In 1967, he designed sonny, One day I wa he city’s ‫) ָרב‬, and R' Shimon Shkop ‫״ל‬great ַ‫זַצ‬. He married ‫ ד‬sonny, ֶ‫יוֹ ֶכב‬, who the daughter ofconduct ‫לְמַ ן‬him. ‫ֹה ַז‬I ‫מ‬a ‫שֹׁל‬ ְ ‫ ר׳‬Cohenyou (a Rabbi, I am astounded… rip Rabbi, One commodation. it! the master and paid him. forget it! to two ‫ְהוּדָ ההֲ זְל‬ in ‫ר׳ר יע‬ ַ want ָ‫ ה‬to ‫שׁוֹן‬join ‫ְכוֹת ָל‬ ‫ל‬the ‫ ִׁה‬daily. He called this ַ‫ לוּח‬his "passportmillion! to ‫לם הַ בָ א‬ ָ ‫עוֹ‬Rabb ." He w r ‫סיד‬ ִׁ ָ‫ )ח‬really??… in 1934. In 1949, ‫צַ ״ל‬The ַ‫הֲ ְנ ַמן ז‬ended! ‫ ַכ‬trip ‫ר׳ יוֹסֵ ף ְשֹׁלמֹה‬forget (Ponovezher ‫ב‬no ‫) ָר‬learn invited ‫ַל‬I ‫ָכוֹתסֶ ג‬ ‫ב‬day ‫ ֵא‬station Rabbi, am astounded… million! there is million! to also become s no sonny, One I want you founder ‫ִׁים‬ ‫ פֵץ חַ י‬day ָ‫ ח‬Heritage Foundation. faculty.

However, of ‫יבָיהזַ צַ ״ל‬ ‫ְשׁס ִׁק‬ ְ ִׁ ‫ר ְימ‬really??… ַ ‫ֹאשׁ‬ ְ‫אַב‬ and other ‫ים‬ ִׁ‫קדוֹל‬astounded… ְ‫ג‬,ָ‫ח‬he was ‫״ל‬ ַ‫ זַצ‬attendant ‫ב סֶ גַל‬in ‫זְ ֵא‬1950, ‫הוּדָ ה‬with ‫ר׳ ְי‬, the thesupport Manchester ‫יָןר‬, ַ‫ד‬was born to ְ‫צ‬was ִׁ‫ י‬rabbinical ‫ֹשֶׁ ה‬such ‫מ‬appointed ‫ ר׳‬not and . of Ih the his youth, his The trip to also become a‫רוֹי ָזא‬ ation R’ Segal satisfied and found Rabbi, I am sonny sonny, One day I want you need to pay…just ended! there is no ‫ֹאשׁ‬ ‫ר‬ of Manchester ‫ה‬ ָ‫יב‬ ‫ְשׁ‬ ִׁ ‫י‬ .

His ‫קוּת‬ ‫ד‬ ְ ִׁ‫צ‬ , ‫ה‬ ‫ל‬ ָ ִׁ‫פ‬ ‫ת‬ ְ , and ‫ה‬ ָ‫ד‬ ָ‫מ‬ ‫ת‬ ְ ַ‫ה‬ shaped every facet of his life.

He taught his father was his primary teacher.

In 1930, he went to learn in ‫יר‬ ‫מ‬ ִׁ ‫ת‬ ַ‫יב‬ ‫שׁ‬ ִׁ ‫י‬ ְ for three years under ‫ֶר‬ ‫ז‬ ֶ‫ִׁיע‬ ‫ל‬ ‫א‬ ֶ ‫ר׳‬ For any inquiries or comments please feel free to call 347-838-0869 • Illustrated by: Yishaya Suval www.leilshishi.com st great rabbi to also become such a who is o great rabbi who is one in ended! there isand ‫ ַת‬how to by his own In he designed a master ַ‫הָלוּח‬you ommodation. sonny, day Ino want ant Rabbi, I to a him. ‫ַצַ ״ל‬conduct ‫ ינ ְֶקל ז‬to ִׁ‫ה פ‬themselves ָ‫ְהוּד‬pay…just ‫ י‬where properly he learned ‫רוּתא‬ ָ am ְ‫ חַ ב‬personal ְ‫ב‬astounded… with ‫צַ ״ל‬example. ַ‫יץ ז‬ ‫ ְל ִׁב‬One ‫מוּא‬ ֵ the ‫ ְשׁ‬1967, ‫ִׁים‬ ‫י‬station ‫ר׳ ַח‬ wassuch a ‫ק‬ ְ‫ב‬a ֻ‫ מ‬found ‫יד‬ ofand ‫יְחֶ זְ ֵקאל‬paid ‫ר׳‬ R’Heforget Segal was not satisfied and also become a‫ ַתל ְִׁמ‬rabbi it!histo need bbi, million! rn two ‫ָכוֹת‬ ‫ל‬ ֲ‫ה‬ in ‫ע‬ ‫ר‬ ַ ָ‫ה‬ ‫שׁוֹן‬ ‫ל‬ ָ ‫ְכוֹת‬ ‫ל‬ ‫ה‬ ִׁ daily. called this ַ‫לוּח‬ "passport to ‫א‬ ָ‫ב‬ ַ‫ה‬ ‫ם‬ ‫ל‬ ָ ‫עוֹ‬ ."

He was the great who is one in a million!

Rabbi, I am astounded… o ‫לֵוִׁ י ְנשׁטײַן זַ צַ ״ל‬. By 1933, ‫ב‬ ‫א‬ ֵ ְ‫ז‬ ‫ה‬ ָ‫ְהוּד‬ ‫י‬ ‫ר׳‬ had received ‫ה‬ ‫כ‬ ָ ‫י‬ ‫מ‬ ִׁ ‫ס‬ ְ from ‫ל‬ ‫ְק‬ ֶ ‫נ‬ ‫י‬ ִׁ‫פ‬ ‫ה‬ ָ‫הוּד‬ ‫י‬ ְ ‫ֶר‬ ‫ז‬ ֶ‫יע‬ ִׁ‫ל‬ ‫א‬ ֶ ‫ר׳‬ , R' Avraham Tzvi Kamai need to pay…just to also become such a sonny, One want great rabbinical founder of the ‫ִׁים‬Shkop ‫ֵץ חַ י‬station ‫ פ‬day ָ‫ ח‬Heritage Foundation. the master him. rabbi is paid one in forget ‫ַצַ ״ל‬trip ‫( ז‬the city’s ‫) ָרב‬, it! and R' Shimon ‫״ל‬great ַ‫זַצ‬. I He married ‫ד‬you ֶ‫יוֹ ֶכב‬, who the and daughter of ‫לְמַ ן‬ ‫ֹה ַז‬I ‫מ‬a ‫שֹׁל‬ ְ ‫ ר׳‬Cohen (a … The million! sonny, want you 5670-5753 it! nquiries or comments feel1934. free toIn call 347-838-0869 Yishaya Suval www.leilshishi.com rabbi who isOne one a ‫ר׳ י‬1910-1993 to also such amillion! gerrer ‫יד‬please ‫ )חָ ִׁס‬in 1949, ‫ ְנ ַ•מן זַ צַ ״ל‬Illustrated ֲ‫ה‬become ‫ֹלמֹה ַכ‬great ‫ ְשׁ‬by: ‫יוֹסֵ ף‬ ‫ר׳‬forget (Ponovezher ‫ ) ָרב‬invited ‫ב סֶ גַל‬day ‫ ֵא‬in ְ‫ְהוּדָ ה ז‬ to join‫שבט‬ the‫כ”ב‬ here i, ‫ה‬is ָ‫י ִׁשׁיב‬no ְ faculty. However, in 1950, with the support of ‫קי זַ צַ ״ל‬ ְ ‫אַבְ ַר ְמ‬ ‫ דַ יָן‬also and otherbecome ‫ דוֹלִׁ ים‬astounded… ְ‫ג‬, he wassuch appointed to a Rabbi, I am great who oneִׁ ‫ס‬million! in a ‫ה‬ ָ‫יב‬ ‫ ר ֹאשׁ י ְִׁשׁ‬of Manchester ‫י ְִׁשׁיבָ ה‬rabbi . His ‫צִׁ ְדקוּת‬, ‫לה‬ ָ ִׁ‫ ְתפ‬, is and ‫ הַ ְתמָ דָ ה‬shaped every facet of his life. He taught his pay…just great rabbi who is one in a The trip ‫ידים‬ ִׁ ‫ ַתל ְִׁמ‬how to conduct themselvesmillion! properly by his own personal example.

In 1967, he designed a ַ‫לוּח‬you sonny, One day I want Rabbi, I am astounded… get it! to learn two ‫ָכוֹת‬ ‫ל‬ ֲ‫ה‬ in ‫ע‬ ‫ר‬ ַ ָ‫ה‬ ‫שׁוֹן‬ ‫ל‬ ָ ‫ְכוֹת‬ ‫ל‬ ‫ה‬ ִׁ daily.

He called this ַ‫לוּח‬ his "passport to ‫א‬ ָ‫ב‬ ַ‫ה‬ ‫ם‬ ‫ל‬ ָ ‫עוֹ‬ ."

He was the million! re is no to also become such a sonny, I want you rabbinical founder of theOne ‫ פֵץ חַ יִׁים‬day ָ‫ ח‬Heritage Foundation.

nt

y…just For any inquiries or comments please feel free to call 347-838-0869 • Illustrated by: Yishaya Suval www.leilshishi.com great rabbi in a to also become such a who is one5670-5753 t it! great rabbi who is one million! in a

1910-1993 ‫כ”ב שבט‬

Please be careful to dispose of this sheet in the proper manner as required ‫על פי הלכה‬. Please do not read this publication during ‫״ל‬to ַ‫ַל זַצ‬the ‫ר׳‬, orthe Manchester ‫ ְִׁשׁיבָ ה‬his ‫ר ֹאשׁ י‬, was b the Manchester ‫יבָ ה‬or ‫הש''ץי ְִׁשׁ‬ ‫חזרתֹאשׁ‬. ‫ר‬, was ‫חָסֶ גק‬adverts ְ‫הֹשֶׁ זְה ֵאיִׁבצ‬on ‫הוּדָמ‬ ‫ ְיר׳‬and ‫א‬Yom ‫רוֹי ָז‬ . Ih his youth, ‫קדיש‬, ‫קריאת התורה‬ Pleaseborn do not read Shabbos Tov. million! primary teacher.

In 1930, went to lea ther was his primary teacher. In 1930, he went to learnfather in ‫מיר‬ ִׁ ‫ת‬was ַ‫ ְי ִׁשׁיב‬his for three years under ‫לִׁיעֶ זֶר‬he ‫ר׳ ֶא‬ ‫ יְהוּדָ ה פִׁ ינ ְֶקל זַצַ ״ל‬where he learned ‫רוּתא‬ ָ ְ‫ בְ חַ ב‬with ‫ְל ִׁביץ זַ צַ ״ל‬

‫ר׳ ְיהוּדָ ה זְ ֵאב סֶ גַל זַצ‬,