205. Oneg Shabbos Nasso

Issue

205

‫בס"ד‬

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

‫מוצאי שבת‬

JLM

MAN

LON

JLM

BMTH

GLSCW

9.15

11.04

10.43

8.29

10.34

11.48

Pennies from Heaven Rabbi Mordechai Kamenetzky Rosh Yeshiva, Yeshiva of South Shore

‫פרשת נשא‬

‫י"ב סיון תשע"ט‬ 15th June 2019

‫קבלת שבת‬

GHD

MAN

LON

JLM

BMTH

GLSCW

GHD

MAN

LON

11.21

11.04

10.35

7.09

9.06

9.48

9.30

9.24

9.03

P

arshas Naso contains phrases that are said every day in every shul in the world. In Chutz LaAretz, Birkas Kohanim is incorporated in the repetition of the Shemone Esrei, and in many places in Eretz Yisroel, the kohanim themselves, recite them each morning. In this week’s sedra, Hashem instructs the kohanim to bless the people: ָ ֵ‫ יָאֵ ר ה' פָּ נָיו א‬. ‫ ְוי ׁ ְִש ְמ ֶר ָך‬,'‫יְבָ ֶרכְ ָך ה‬ . ‫ וִיחֻ ֶנ ּ ָּך‬,‫לֶיך‬ ָ ֵ‫י ִָּשׂא ה' פָּ נָיו א‬ ‫שלֹום‬ ָ ׁ ‫ ְוי ֵָשׂם לְ ָך‬,‫לֶיך‬

“Thus shall you bless the nation of Israel, speak unto them. May Hashem bless you and safeguard you. May He illuminate His countenance upon you and let you find grace. May He lift His countenance upon you and establish peace for you."

(Bamidbar 6:22-26)

It seems that we ask for more than blessing. Why is each one of the blessings followed with its practical implication? Bless us... and safeguard us. Illuminate us... and let us find favour in the eyes of others. Lift countenance.. and establish peace for us. Is it not enough to be blessed and have the illumination of his countenance? What is the necessity of the second half of each blessing?

I once heard a wonderful story: A man once pleaded with the Al-mighty to bestow a bit of His abundance upon him. He implored and begged his Creator for long life and wealth. After all, the poor soul figured Hashem had an abundance of everything; why then, wouldn’t He spare something for a Jew in need. He entered a huge, empty shul on the Lower East Side and began to cry.

“Ribono Shel Olam (Master of the universe),"he cried “in the great extent of Your eternity what is a million years?"

The man began to tremble. He imagined that he actually heard a response. “To Me a million years is just a mere second!" boomed a voice inside his mind. The man continued. “And," he pleaded, “to the magnitude of Your great bounty, what, may I ask, is billion dollars?" “A billion dollars is just a mere penny," came the resonating reply. “Then," begged the man, “can I not have just one of your pennies?" “Surely!" came the response. And then a pause. “But you must wait a mere second!”

It is not enough to get a blessing from Hashem. It must be given with the assurance that it will have a practical implication. Many people receive blessings of wealth and health only to lose them to thieves and aggravation. Each of the brachos is followed by a safeguard - a follow up. A blessing of This weeks issue is dedicated wealth alone is not enough. Hashem must guard it. Illuminating us with His countenance ‫לעילוי נשמת‬ is not enough. Unless fellow humans appreciate the grace that Hashem has given the ‫לע"נ‬ Jews, in this very corporeal world, it is a worthless gift. And of course, even if He lifts his countenance upon us we still need the blessings of shalom - peace.

The Torah also teaches us that blessing others must be done with a full heart and full hand. To bestow generosity on others must include a vehicle to appreciate the bounty.

Otherwise you have given the gift of billion dollars - in a million years. We may give blessings to our fellow Jews, but the greatest blessings we receive and give are those that we can use - immediately and forever. m ‫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

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

‫ספר שמות‬

‫צירל גליקל בת‬ ‫מאיר יהודה‬ ‫ע"ה‬ ‫ה‬.‫ב‬.‫צ‬.‫נ‬.‫ת‬ For more information about sponsoring an issue please contact sponsor@oneg.org.uk

‫ספר בראשית‬

‫לע"נ‬ ‫אריאל יהודה ז״ל‬ ‫בן ילחט״א‬ ‫ר׳ פנחס צבי נ״י‬ ‫נלב''ע י״ז תמוז תשע''ח‬

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

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

2

Oneg Shabbos Issue 205

”‫ לבית אבתם למשפחתם‬,‫“נשא את ראש בני גרשון גם הם‬ “Take a census of the sons of Gershon, also them, according to their fathers’ household." 4:22

W

hat does the Posuk mean to tell us when saying, “‫“ –"גם הם‬Also them"– the B’nei Gershon?

Although compared to the B’nei Kehas, the B’nei Gershon had less value, nonetheless, “‫"גם הם‬they too were important, for it was very important that they were, “‫ –"לבית אבתם‬they were from Shevet Levi. Regarding the B’nei Kehas, their greatness was from their, “‫"משפחה‬even more than others, for their Mishpacha included Moshe Rabbeinu and Aharon Hakohen. (‫)אלשיך‬

counted the B’nei Kehas first. Why did the Torah count Kehas first?

Kehas was involved in carrying the Torah, and Kovod Hatorah comes above all else. This is something which we must know and follow through on – always giving the proper Kovod Hatorah whenever warranted. Nonetheless, the Torah wants to tell us that the fact the Kehas was counted first due to Kovod Hatorah does not mean that the B’nei Gershon are unimportant and should be overlooked. They too were very important, and the Torah says, “‫גם‬ ‫“ –"הם‬Also them"– they were counted, for they too are very important.

Be All That You Can Be

What does the Posuk mean to tell us when saying, Rabbi Yaakov Yosef Schechter Rashi tells us, in the beginning of “‫“ –"גם הם‬Also them"– the B’nei Author of Seforim, Parshah Pshetl Parshas Terumah, about a special Gershon? The Seforim Hakdoshim Kupah, “charity box”, that was tell us that if a person sees that he exclusive for the ‫ – אדנים‬the brackets constantly has a desire and a pull that were needed for the Mishkan. Why to a particular Mitzvah, and it is a did there need to be a special Kupah for Mitzvah that he is Zoche to fulfill often and the Adonim, that which one would in the most optimal manner, he should think is not so important? While know that the main purpose of his the Adonim may not have been coming into this world is for him to “important"relative to other parts, fulfill that Mitzvah. That particular without the Adonim, there would Mitzvah is the root of his Neshama, not have been a standing Mishkan. and he should ensure to excel in that Mitzvah. “‫נשא את ראש בני‬ This is a very important lesson ‫ –"גרשון‬Raise up the head of the for us to learn. One should not look B’nei Gershon, and one should to see all of the important positions not say that they are inferior to in Klal Yisroel and seek to have the the B’nei Kehas who are of greater most important position. Rather, one stature than them. “‫ –"גם הם‬The B’nei must look within himself, and see Gershon were also counted in the same what is it that Hakodosh Boruch Hu manner as the B’nei Kehas, with the wants from him. If he fulfills that which same reverence, for they fulfilled the Mitzvah Hakodosh Boruch Hu wants from him, in the which was their purpose in this world, “‫לבית‬ most optimal manner, then he is as great as the ‫ –"אבותם‬based on the root of their Neshomos from Above, greatest position in Klal Yisroel. It is all about serving they fulfilled their Mitzvah – their purpose. (‫)מהר“י ט“ב‬ Hakodosh Boruch Hu properly, and in the best way we Gershon was the oldest son, and one may have thought that he would therefore be counted first.

However, the Torah did not count them first, and instead

can. The Torah is teaching us here with these two key words, “‫“ –"גם הם‬Be all YOU can be"– that is all that Hakodosh Boruch Hu asks of you. May we all be Zoche to truly be all that we can be in our Avodas Hashem. m

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An Unbelievably Love-ly Vort

15th June 2019

I

‫י"ב סיון תשע"ט‬

‫פרשת נשא‬

3

wish to share an amazing Rabbi Yissocher Frand interpretation. It is so amazing that Rosh Yeshiva, Ner Yisrael Baltimore I did not believe it could be true. My lifelong friend Rabbi David Twersky, sent me a vort that his son, Mordechai Twersky, saw in a sefer he came across in the library of the Mir Yeshiva in Eretz Yisrael. I wrote my friend back that I did not believe the vort he sent me. I simply could not believe that it was authentic.

The vort was written in a sefer called Shivtei Kah from Rav Moshe Dovid Valle [1697-1777].

This individual was a foremost student of the Ramchal, Rav Moshe Chaim Luzzatto [17071746]. The Ramchal is the author of the classic mussar sefer — Mesillas Yesharim. He also wrote the Da’as Tevunos and much more. He was an outstanding Kabbalist who lived in Padua, Italy.

Here is what he says: “…So shall you bless the Children of Israel, say to them (amor lahem)"…the priestly blessing.

When the Kohanim bless the nation, they precede their blessing with a birkas hamitzvah “…asher kideshanu b’kedushaso shel Aharon, v’tzivanu l’varech es amo yisrael b’Ahavah"[…who has sanctified us with the sanctity of Aaron and commanded us to bless His nation Israel, with love].

The text of this blessing itself is a halachic anomaly. The Taz writes in Yoreh Deah [28:2] in connection with the blessing made when “covering the blood"following the slaughter of fowl and non-domesticated animals (…al kisui dam b’afar […to cover blood with dirt]) that normally we do not go into details of halachic ritual in the text of a blessing. The Taz explains there why the mitzvah of Kisui HaDam is an exception.

Therefore, it is certainly noteworthy that “with love"is specified in the text of the Birkas HaKohanim blessing. Apparently, the kohanim are required to give over their blessing with love.

This emotional requirement at the time of the blessing reflects a firm requirement on the part of the Kohanim in their mitzvah performance.

(It is m’akev proper execution of the mitzvah.) If there is someone in the audience that the Kohen hates, such that he cannot bless him “with love”, then he should not duchen (i.e. — not go up to the platform where the priestly blessing is recited). It must be delivered “with love.”

The Shivtei Kah, the foremost student of the Ramchal says, “…and the Torah, by writing ‘amor lahem‘ (literally ‘say to them’) implies with great focus and with complete love. And there is a hint in the pasuk that it must be said with love."What is the hint? “For the word amor in the language of other nations means ‘love.’”

How does one say Love in French? Amour

How does one say Love in Italian? Amore Rav Moshe Dovid Valle, the Italian disciple of the Ramchal, thus interprets the Hebrew expression ‘amor lahem‘ [literally ‘say to them’] as hinting at the idea of expressing the priestly blessing to the Jewish people with love. He then says, “Do not be surprised at this ‘foreign allusion’ because we find parallel ideas in the words of our Sages in a number of places."This is not the first case of a Biblical word deriving etymologically from foreign languages. The most famous example is the word totafos [Devarim 6:8]. The Talmud [Sanhedrin 4b] writes that we derive the fact that the head Tefillin are to contain four Biblical chapters based on exegesis of the word totafos since “tot means two in the Catfi language and fos means two in the Afriki language.”

Rav Valle explains that the Torah is not suddenly speaking Swahili or Italian in describing in describing Tefillin or the laws of the Priestly Blessing. However, the Torah sometimes uses foreign words to convey ideas. The reason for this is that our holy language (i.e. — Hebrew, lashon haKodesh) is the mother of all languages.

The world thinks that “Latin is the mother language of all tongues."The disciple of the Ramchal says, “Heaven forbid!"Lashon Kodesh is the mother of all tongues! The nuances of all other languages are derived from it. There is no word in any other language that is not alluded to in some derivation from the holy tongue.

Thus, according to the Shivtei Kah, the expression amor lahem — from the French amour and the Italian amore — is a hint at the source of “bless the Children of Israel with love.“ As I mentioned, if I would not have seen it with my own eyes, I would have never believed it! m

4

Oneg Shabbos Issue 205

Long Term Planning

W

e are taught Rabbi Aryeh Lichtman from a young Menahel, Yeshivas Toldos Tzvi, Jerusalem age that a long-range focus is a great aid in choosing true life. The more we can keep our focus on the Ultimate Reward that comes in the future, the more we will choose correctly in our daily lives. Many of the Torah’s mitzvos and lessons are invaluable tools that help us keep this important principle front and centre.

In Parshas Nasso we have another illustration. The closing passuk of the section discussing Teshuvah and reimbursement tells us: ‫וְ ִ ֥איׁש אֶ ת ־קֳ דָ ָ ׁ֖שיו ל֣ ֹו ִ ֽיהְ י֑ ּו‬ )‫ י‬,‫איׁש אֲׁשֶ ר־יִ ֵ ּ֥תן לַּכֹ ֵה֖ן ל֥ ֹו ִ ֽיהְ ֶיֽה (ה‬. ֛ ִ We are left with the idea that whatever we give to the Kohen is somehow ours. On the surface that could seem confusing. We gave it away, how could that be especially ours?

There is a profound message in these words. Precisely those things that we use to fulfil the commandment of Hashem and “give away" in an Olam Hazeh sense, are those that we actually retain and will be ours for all time.

These are the “possessions" that transcend time and space and elevate our existence in the here and now, as well as for all time. Here the Torah describes this concept as it relates to money, but this is equally true in all areas. Some people are blessed with money to give, some people are very giving of their time, sympathy, or their listening ear. We all have talents and gifts that Hashem gave us. If we are able to focus them towards uses that enrich us in this world and the World to Come, then we have used them in a way that we get to keep the benefits for all time. This is the best type of “expenditure" that we could possibly ever spend.

"Never ruin an apology with an excuse."

15th June 2019

‫י"ב סיון תשע"ט‬

‫פרשת נשא‬

5

The Painful Truth the stomach will be affected first and then the thigh, so that one not cast aspersions on the bitter water.

Rabbi Naftali Kassorla

T

Maggid Shiur, Yeshivas Tiferes Yisroel, Yerushalayim

he Mishna in Sotah (8b) tells us that when punishing the Sotah, Hashem deals with her ‫–מידה כנגד מידה‬ commensurate to her actions. Just as she dressed up in order to entice, her punishment is that her appearance is sullied. And just as she used her thigh for sin, her punishment is that her thigh is attacked first.

The Gemara points out what would seem to be an inconsistency in the text. The Torah tells us that when warning her of the punishment, the Kohen should state that the Sotah’s thigh will be stricken first, and afterwards her stomach. (Naturally water travels to the stomach before the thighs. This change in the natural order would fulfil the ‫מידה כנגד מידה‬ discussed in the Mishna.) Yet later, the verse indicates that “her belly shall swell, and her thigh shall fall away"(Bamidbar 5:27). The Gemara questions why the Kohen contradicts what the Torah says will happen, and gives a fascinating answer: Abaye said in explanation: When the Kohen curses the woman, he first curses the thigh and then he curses the stomach, but when the bitter water evaluates her, it evaluates her along its way through the body. The water first enters the stomach and then reaches the thigh. The Gemara asks: But in the verse detailing the curse it is also written: “And this water that causes the curse shall go into your bowels, and will cause your belly to swell, and your thigh to fall away"(Bamidbar 5:22). The Gemara answers: That verse teaches that the priest notifies her that

The pasuk which tells us that the stomach is hit first is describing the natural path of the water, as it travels the body and evaluates the woman’s actions. But the Kohen is meant to tell the woman exactly what part of her body will actually be punished first, and that is the thigh. The reason he needed to do so was ‫שלא להוציא‬ ‫לעז על מי המרים‬. Rashi explains: “For they [the onlookers] will say that since the water did not work in that order, the punishment [of death] was not caused by their [the Kohen and the bitter waters’] hands.” Due to an apparent slight change in the order of the punishment described by the Torah, people may have discounted the supernatural cause of the Sotah’s death.

This Gemara is absolutely amazing.

Simply because it seems that the waters didn’t go in the exact order which was described, despite the subsequent death of the Sotah, people will discredit the waters – and the miracle?! How is that possible?

The onlookers of this process just witnessed a woman die instantly from drinking water mixed with ink. How could a person ever fathom that this death was anything but miraculous?

How could one allow such a minor detail to derail him from the greater message?

Perhaps this Gemara is teaching a deep insight into the complexity of the human psyche. People naturally avoid criticism. We generally don’t like being told we are wrong, and if given the chance to defend ourselves, we may latch on to any detail or excuse to remove from us a sense of guilt or obligation. It can cause us to discount the truth – even a miraculous event – which happens right before our very eyes.

Carl Jung (a 20th century psychoanalyst) termed this as “the Shadow"– the unconscious aspect of the personality which the conscious ego does not identify in itself. Because

one tends to reject the least desirable aspects of one’s personality, the shadow, or the part which one is subconsciously covering, is largely negative.

This inherent reflex to avoid contemplating the negative parts of ourselves, leads us to search for even the slightest inconsistency, so as to abdicate ourselves from the responsibility to admit fault or confront a painful reality. So fearful is the human psyche of itself, it actively turns away from the prospect of the blunt truth.

Perhaps this is what the onlookers of the Sotah’s punishment would encounter: the refusal to engage with themselves on this deeper level, for fear of confronting uncomfortable truths. Rather they latched on to one small detail in order to ignore the whole.

It can be very difficult to get past this natural tendency to avoid criticism, and the searing pain that accompanies it. It requires a great deal of honesty and sincerity to know when we are ignoring the truth and getting distracted by these minor details, simply because we don’t want to admit we are wrong. But more importantly, it requires that we be confident enough in ourselves to understand that criticism is not a discounting of who we are, rather it is a means towards becoming better.

James A. Garfield, the 20th President of the United States once quipped: “The truth will set you free, but first it will make you miserable." We need to keep in mind that this small bit of misery, just like a bitter pill, heals us like no other remedy.

If we can open our ears and listen to the messages that Hashem is sending us, as difficult as they may be to “swallow" we can actually learn to respect ourselves more and derive confidence from the true heroism in confronting painful truths. m Check out my Divrei Torah at: www.ParshaParagraphs.blogspot.com. Thoughts on the Weekly Torah Portion, with an emphasis on Ethical Lessons and Jewish Philosophy

6

Oneg Shabbos Issue 205

Parenting

Series

PART 2 OF 6

A Torah definition

is designated. There could not be a more precise or succinct definition of the parental task. It is to raise a child who is ready to discover and pursue the unique role that Hashem has for them in this world, utilising their specific strengths and recognising their individual weaknesses.

Rabbi Malcolm Herman Associate National Director Seed UK

We are familiar with the concept that loshon hakodesh is not a language of convention but the language of creation. Each word understood correctly captures the essence of the item. That is why davar means both “a word" and an “object”. The word that describes the item, reflects the object itself.

In Hebrew “education"is “chinuch”.

Actually there is a more precise translation of chinuch. It is inauguration – as in “chanukas habayis”. This presents a wonderful key to the goal and process of Torah parenting. Picture the scene.

A dream realised - a brand new school! The fundraising campaign was launched – match funding of course! The construction team moved in. 18 months later the building is completed. The interactive white boards express a welcome message.

The big day has arrived for the inauguration ceremony. Rabbonim grace the podium alongside local dignitaries and exhausted yet elated school governors. As yet no child has entered the building. Inauguration means “bringing the project to a point where it is fit for purpose"– ready to fulfil the unique role for which it

We have to provide the environment for this to happen. Let’s reflect on three key questions which will guide us in creating such a home. This is not an exhaustive list but a prompt.

Firstly, is my child aware of their strengths? Secondly, how do we handle weaknesses at home? And thirdly, is my child encouraged to be an individual? Let’s focus on one component only of the blend that it takes to develop surroundings in which these questions can be wholesomely answered. We will discuss others in future articles.

It is this. It is vital that there is an overall feeling within a healthy home that, “we are all growing as people”.

This is a very positive and liberating message. It expresses an acceptance that no one is perfect nor are we expected to be. We are all striving and can mature as life moves forward. It also makes space for mistakes and inevitable collapses, without a person seeing themselves as a failure. “It’s true that you did not manage that well, but we are all growing as people.

Next time you can try again”. Perhaps of greatest significance, it allows genuine parents to slip up, without the charge of hypocrisy. “I am sorry I shouldn’t have lost it. I need to work harder on that”.

This can be particularly vital in teenage years where adolescents themselves may behave in a way that (believe it or not) they do not really want to. At this point in time they cannot restrain themselves but somewhere (deep down) they yearn to be different. If they have grown up with the mantra that “we are all growing as people”, there will be

an innate recognition that this is a temporary state, enabling them to manage failure without it going to their hearts.

If this simple communication is integrated into the language of the family, it helps create a home in which strengths are celebrated and weaknesses understood.

The time will come when they will leave the nest and face life choices without our immediate guidance.

Think of Yosef Hatzaddik hundreds of miles from home. He was 17 years old in the throes of adolescence.

Potiphar’s wife did all she could to trigger his collapse. For his resistance he is given the ultimate epithet “Yosef Hatzadik”. However, the medrash tells us that at the critical moment he saw a vision of his father at the window. The Nesivos Sholom asks, “Why then is he given this title? He was saved by this neis.” His answer is profound. It does not mean that his father’s face appeared miraculously. It means that he himself conjured up the image of his righteous father. He may have been distant from home, but he carried home with him. Yaakov had inaugurated him. He was ready for life. m

Everyday Parenting for Everyday Parents

by Rabbi Malcolm Herman and Professor Irvine Gersch

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15th June 2019

‫י"ב סיון תשע"ט‬

‫פרשת נשא‬

7

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

Rabbi Meir Orlian Halachah Writer, BHI

IS HE BELIEVED?

repaid, but has no evidence of payment. I vehemently deny that he paid me! Is he believed?”

“I’d like to borrow $300,"Danny said to Asher. “Do you have it?”

“The Gemara (B.B. 170a; Shavuos 41b-42b) teaches that the borrower is believed that he repaid the loan when the lender does not hold a loan document,"replied Rabbi Dayan. “He requires a light oath (shevuas heses), though, to counter the definitive claim of the lender. He is believed even if the lender was careful to lend before witnesses"(C.M. 70:1).

Asher took out his wallet. “How long do you need it for?" he asked.

“Three weeks,"replied Danny.

Asher took out $300. Danny put out his hand to receive the money.

“Not so fast,"said Asher. “Do you think that I’m going to lend money without evidence? Tomorrow you’ll say that you never borrowed!”

Asher called over two people. “Please be witnesses that I’m lending Danny $300 for three weeks,"he said.

He then handed the money to Danny in their presence.

Some time later, Asher said to Danny. “I want to remind you that you owe me $300.”

“What do you mean?"asked Danny, startled. “I paid you back two days ago!”

“How did you pay?"asked Asher.

“I gave you $300 cash, just like you gave me,"replied Danny.

“Do you have any proof?"asked Asher.

“No,"answered Danny, “since I paid you cash.”

“Then how can you expect me to believe you?"said Asher.

“Well, it’s my word against your word,"replied Danny.

“Why should you be believed more than I?” “I made sure that witnesses saw the loan, so you should have realized that I didn’t consider you trustworthy,"argued Asher. “You received the money with witnesses; you should have repaid it with witnesses.”

“One thing has nothing to do with the other,"insisted Danny. “You chose to be extra careful when granting the loan. That doesn’t mean that I have to keep the same standard. There’s no reason that my word is worth less than yours, and I’m in possession of the money.”

“Then I’ll have to sue you in a din Torah,"said Asher.

The two came to Rabbi Dayan. “I lent Danny money before witnesses,"said Asher. “He claims that he

“Why is this?"asked Danny.

“This is because a loan is expected to be repaid,"replied Rabbi Dayan. “Therefore, the borrower’s claim that he repaid is a strong one. Furthermore, a borrower generally would not have the audacity to falsely claim that he repaid, especially since the creditor did him a favor by lending.

“However, the borrower is believed only when the loan becomes due,"continued Rabbi Dayan. “Before the due date, he is not believed without proof. The reality is that people don’t always pay on time, and certainly we don’t expect that they paid early!"(C.M. 39:5; Sma 70:5).

“If the borrower is believed, what recourse does the lender have?"asked Asher.

“The lender can insist on a loan document,"replied Rabbi Dayan. “The borrower is not believed without proof when the lender holds the document.

Alternatively, the lender can stipulate when lending that he should be believed that he was not repaid (ne’emanus), or that the borrower should repay only before witnesses"(C.M.70:3; 71:1).

“What if the borrower claims, instead, that the lender forgave the loan (mechilah)?"asked Danny.

“Mechilah is a weaker claim, since the loan is not expected to be forgiven,"replied Rabbi Dayan.

“Therefore, according to most authorities, this claim is not believed in its own right. Nonetheless, when the borrower can claim that he repaid, he is alternatively believed to say that the lender forgave the loan, based on the concept of migo"(Rema, C.M. 70:1; Gra 70:6; Pischei Choshen, Halvaah 2:35; Eidus 11:30).

“Thus,"concluded Rabbi Dayan, “before the due date Danny is not believed without proof that he repaid; afterward he is.”m

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

8

Oneg Shabbos Issue 205

R

MIDDOS ‫דרגה יתירה‬

SHEMIRAS HALOSHON

ashi tells us the connection between Rabbi Zalman Guttman the mitzvah of giving Ramat Shlomo the kohen his 24 priestly gifts (‫ )מתנת כהונה‬and the parsha of Sotah: “If a man refrains from bringing the special gifts to the Kohen, eventually he will end up bringing his wife to the kohen as a sotah.

What is the message here? Does the punishment truly fit the crime? Rav Avrohom Pam zt’’l explains that if we do not give the Rebbes, teachers and morahs of our children the respect and honour they deserve, in the end WE will suffer. Our own children will lose their faith in Torah leaders. When children hear their parents speak negatively about Gedolim, Roshei Yeshivos, and any Torah figure, it automatically sends a negative message to their brains and they say: “If I don’t have to listen to THEM, then I don’t have to listen to YOU!” You are in fact doing yourself in by not giving Torah leaders and teachers their due respect. When children r”l throw off the yoke of Torah and mitzvos, it is because a tiny negative seed was planted in their minds which grew and developed into a giant tree of doubt and confusion.

Perhaps the removal of the head-covering of the sotah is the equivalent of one who removes his connection to Torah and mitzvos. This can happen from not giving the Kohanim their rightful gifts! Our children’s Rebbes and teachers should be spoken about with great respect. This is the greatest gift we can give them. It is also a gift we give our children and the most important gift we give ourselves. Because the day might come that you will need to bring your son or daughter to a Torah authority to help make an important decision in life, and if you have spoken against the Rav or Rebbetzin, you can be sure they will have no influence on your child.

Dear parents, we have just accepted the Torah with the famous words “Na’aseh v’Nishma.”Let us accept our Rabbonim and those who teach Torah with that same devotion, commitment and faith.

FOOD FOR THOUGHT TO SPARK CONVERSATION THE DILEMMA

Your spouse works in the world’s most mismanaged office. Her boss is constantly throwing emergencies on her desk and expecting her to stay after hours to take care of them. she comes home late every night exhausted,and frustrated with her inability to change the situation. Are you allowed to listen to her tirade against her boss?

THE HALACHA

You are allowed to listen to your spouse’s negative feelings for the purpose of letting her/ him express it. However, there are two dangers: These kinds of conversations will become so frequent that your home’s atmosphere will be overtaken by negativity, or you will be drawn into the negativity and offer your own loshon hora. Therefore, if the source of frustration persists, it’s best to work on improving the situation or finding help to improve your spouse’s perspective.

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

Sefer Chafetz Chaim, Hil. Lashon Hora 10:14 The Chofetz Chaim Heritage Foundation

15th June 2019

‫י"ב סיון תשע"ט‬

‫פרשת נשא‬

9

Rabbi Yechiel Spero

“How did you survive?”

This is the question Dr. Moshe Kerstein, a cardiopulmonary specialist, always asked a patient when he saw they had a number on their arm.

I was writing a prayer book for the high holidays.

On one occasion, an elderly man replied with two words, “Atah nigleisa.”

"‘ I’m writing the words Atah niglesia which means G-d was revealed in a cloud of His glory.’ I answered figuring I had nothing to lose.

Seeing the perplexed look on the doctor’s face, he began to elaborate with a story.

“I was in a concentration camp and there was only one month left till Rosh Hashana.

All of us in the barracks desperately wanted to hold onto our Yiddeshkeit. But what could we possibly do?

I then asked my friends if anyone remembered anything from Rosh Hashanah davening.

“I seemed to be the only one to remember the tefillos and since I had neat handwriting, I was nominated to write them down. We somehow smuggled in a pen and paper and after a backbreaking day of labour, I managed to muster the energy to write everything down that I remembered.

This went on night after night when everyone was already long asleep. I managed to finish the whole Shachris and most of Mussaf.

"‘What are you writing in this prayer book of yours’

“I should kill you for your audacity!" the German officer screamed. ‘The only clouds I see here are the clouds of your brothers and sisters.’

“I assumed that within the next few moments he would announce my fate and I prepared for the worst.

I was not prepared for what was coming next.

“I should really kill you for audacity. But I can’t help but notice your extraordinary beautiful handwriting. As I continue to climb the ladder of rank, my job requires me to write many letters to Berlin. Therefore, I am going to hire you as my personal scribe. They’ll be very impressed with me in Nazi headquarters.”

The old man concluded his story. He then repeated to Dr. Kirstein, “Atah Nigleisa ba’anan kevodecha…" “That is how I survived.”

“Finally on Erev Rosh Hashana, I was putting down the finishing touches of Mussaf Shmoneh Esrei, ‘Atah nigleisa ba’anan kevodecha – You were revealed in your cloud of glory’ when suddenly, I felt a flashlight shining in my face.

This Pasuk mentions Hashem being revealed in a cloud. Of all things! Not in a fire and not in a chariot. But in a murky cloud. Yes, clouds signify the concealment of light. But what do clouds produce? The earth’s biggest blessing.

"‘So what do we have here?’ the German officer barked.

Sometimes Hashem’s glory is concealed in something which seems to block all good, all glory, all light, but like the cloud, it turns out to be our biggest blessing.

“His sinister tone in his voice indicated where this was heading so I felt I had nothing to lose by telling him the truth. I told him

Let us all look out for these times. m Adapted from Touched by their Spirit by Rabbi Yechiel Spero

10

Oneg Shabbos Issue 205

LEAVING BEHIND “A NUMBER WHICH IS FIT TO BE COUNTED” ‫אמר רבא מנין הראוי פוטר‬

Rava teaches a procedure regarding the ma’aser process. A person has ten sheep and he places them into an enclosure and he begins to count them properly, one by one, as they exit the pen. If one of the animals still in the corral suddenly dies before exiting, we now have a problem that the count can no longer be completed, because only a total of nine animals are still surviving.

This would also be the case where one of the animals in the pen suddenly leaves through a different doorway. Rava states that the animals which had already marched out of the pen are immediately exempt upon their departure from the pen as they leave behind them “the number which is fit to exempt them." The point is that they remain exempt even if the eventual designation of the tenth one as ma’aser on their behalf does not occur for whatever reason.

Furthermore, in a case where there are exactly ten animals, as the owner counts, “Eight...nine…"the tenth one which now remains in the pen by itself is automatically consecrated as ma’aser even before it comes out the door. This being the case, as each of the first animals depart the pen, they should be exempt due to the ma’aser process being successful with the tenth animal being consecrated even without coming out. Yet, this is only true if the tenth animal remains alive until the end of the count. However, in a case where it dies before being counted, we would have to rely upon Rava’s rule in order to exempt the animals which left the corral earlier.

The Ohr Sameach (Hilchos Bechoros 8:8) also notes that the tenth animal only becomes ma’aser automatically in a case where it is certain that it will be the tenth animal to come out, as in the case of where there are precisely ten animals to begin with.

However, if there are eleven or more animals to begin with, even after the ninth animal leaves the corral it is not certain which of the remaining animals will be the next, so none of those remaining becomes ma’aser. In this case we would also use the rule of Rava and declare that the animals which already left the corral are exempt, as they left behind “a number which is fit to be counted.”

Rashi explains this classic case of Rava to be where there are ten animals to begin with, and as each one of the animals departs the corral it is exempt, whether or not the count eventually concludes with the tenth one leaving. The sefer Chibbas HaKodesh points out that Rashi did not have to say that the illustration is where there were ten to start with. This rule applies as long as there were ten or more to begin with, as the point is that the ma’aser process could have been completed. He explains that this illustration was selected due to Rava’s earlier ruling where the ninth animal was counted as “ten" and the tenth one remained alone in the pen.

Both the ninth and tenth are consecrated, but only in this case where there were exactly ten to begin with.

202 DAYS

CO U

‫בכורות נ“ב‬

Distinctive Insight

E TH

Daf Yomi WEEKLY

DOWN TO NT

Siyum Hashas

Stories from the Daf THE POWER OF THOUGHT

...”‫“ובמחשבה‬

In today’s daf we find that one can tithe by mere intent in one’s thoughts, without saying a word. From here we can understand just how powerful one’s thoughts are in determining halachic reality.

Sefiras ha’omer is a very special time for spiritual growth. The Rashash writes that one’s avodah during sefiras ha’omer determines the quality of his avodah for the entire year.1 Even on a simple level we can understand this since everything depends on one’s kabbalas haTorah of that year. And one’s kabbalas haTorah depends on his actions during this time, especially the mitzvah of counting the omer.

But sometimes it can be complex to manage to count the omer with a berachah, especially if one davens maariv early. All one has to do is accidentally mention the day of the omer without thinking and he lost his berachah. When people would write the day of the omer in their letters—as is halachically proper—they had a burning question: did this mean that one who writes a letter before maariv which mentions the day of the omer has lost the ability to make a blessing when he counts later on?

When this question reached Rebbe Akiva Eiger, zt”l, he ruled that it did not. “The Shev Yaakov, zt”l, writes that one who accepts upon himself ‘the stringency of an oath’ in writing is not considered to have sworn. He brings many proofs to this basic principle.2 It seems clear that counting the omer is no different. Therefore one who wrote the day and week of the omer does not discharge his obligation, even if he meant to. How can writing the day of the omer be more stringent than writing an oath?”3

‫ מובא בהרבה ספרי קודש‬,‫ רש”ש בנה”ש לענין ספירת העומר‬1 ‫ ס’ מ”ח‬,‫ או”ח‬,‫ שו”ת שבות יעקב‬2 '‫ ס' ל‬,‫ שו"ת רעק"א‬3

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15th June 2019

‫י"ב סיון תשע"ט‬

‫פרשת נשא‬

11

Sages through Ages THE

Dr Benji Schreiber

Rashi

Troyes, France 1040 – 1105 12,000 Jews and uprooting whole communities.

Among those murdered in Worms were the three sons of Rabbi Isaac ben Eliezer Halevi, Rashi’s teacher. Rashi wrote several selichos mourning the slaughter and the destruction of the region’s great yeshivos, including one recited on erev Rosh Hashanah and one on Tzom Gedalia.

Rashi had three daughters, Yocheved, Miriam and Rachel. His grandchildren were great talmidei chachamim including Rabbeinu Tam, Rashbam, Rivam – the baalei haTosafos. He worked as a winemaker.

Learning Chumash with Rashi satisfies the requirement of ‫שנים מקרא ואחד תרגום‬, so much so that Shulchan Aruch writes: ‫ירא שמיים יקרא‬ ‫י»תרגום וגם פירוש רש‬, one who fears Heaven should read both Targum Onkelus and Rashi.

With regard to the style Rashi writes (Bereshis 3:8) ‫יש מדרשי אגדה רבים‬.. ‫ואני לא באתי אלא לפשוטו‬ ‫של מקרא ולאגדה המיישבת דברי המקרא‬, explaining that he quotes the midrashim when they come to answer a difficulty in the pasuk. Hence ‘understanding’ a Rashi is first and foremost about understanding where the difficulty is in the text which requires further explanation. In many places Rashi writes simply and humbly ‫לא ידעתי‬, I do not know. He often gives a translation in Old French of technical terms.

Overview Rav Shlomo Yitzchaki lived and died, in Troyes, Champagne, in Northern France. His parents were childless for many years. Legend has it that Rashi’s father, R’ Yitzchak, a poor winemaker, once found a precious jewel and was approached by non-Jews who wished to buy it to adorn their idol. R’ Yitzchak agreed to travel with them to their land, but en route, he cast the gem into the sea. Afterwards a Heavenly Voice told him that he would be rewarded with the birth of a noble son “who would illuminate the world with his Torah knowledge.”

Rashi was taught Torah by his father until his father died while Rashi was still young. He married at 17 and moved to Worms, where “Rashi synagogue”still stands. He then went to learn in Mainz returning to Troyes at the age of 25 when he was asked to join the Troyes Beth Din. In Around 1070, at the age of 30, Rashi opened a Yeshiva of his own. In 1096, the People’s Crusade swept through the Lorraine, murdering

He wrote on the Gemara and his writings end abruptly in ‫ מסכת מכות‬on ‫ דף יט‬with the word ‫טהור‬. Legend has it that he died with the word purity.

His Writings Rashi wrote commentaries on all of Tanach except for Divrei HaYamim. However Rashi script was a semi-cursive typeface used in the 15th century to distinguish Rashi’s commentary from the Chumash text and was not actually invented by Rashi.

There are at least 100 super-commentaries written on Rashi, including ‫ גור אריה‬by the Maharal (1520-1609, Prague), ‫ המזרחי‬by Rav Eliyahu Mizrachi (1435-1526, Constantinople, now known as Istanbul) and ‫ שפתי חכמים‬by Rav Shabtai Bas (1641-1718, Poland).

Rashi is undoubtedly the single most important commentary on both Chumash and the Gemara, an incredible legacy.

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The attendant R’born Segal not satisfied and One One day One day I‫יד‬want you it! gerrer ‫ ִׁס‬three ָ‫ )ח‬in 1934.

In under 1949, ‫״ל‬ ַ‫ִׁיעֶצ‬ ַ‫אמלן ז‬ ַ ֶ ‫ר׳ ְנ‬ ֲ‫ר׳ יוֹסֵ ף ְשֹׁלמֹה ַכה‬forget (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 ‫יבָ פִׁה‬ ִׁ ‫ֹאשׁ י‬ ‫ְשׁיבָ ה‬ ִׁ ‫י‬. His ‫צִׁ ְדקוּת‬, ‫ ְתפִׁ ָלה‬, and ‫ הַ ְתמָ דָ ה‬shaped every facet of his life. He taug astounded… ‫לֵוִׁ י ְנשׁטײַ‬. By 1933, ‫ 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 One it! forget it! to two in ‫ע‬ ַ want ָ‫ ה‬to ‫שׁוֹן‬join ‫לְכוֹת ָל‬the ‫ ִׁה‬daily. He called this ַ‫ לוּח‬his "passportmillion! to ‫לם הַ בָ א‬ ָ ‫עוֹ‬." He w r ‫סיד‬ ִׁ ָ‫ )ח‬really??… in 1934. In 1949, ‫צַ ״ל‬The ַ‫הֲ ְנ ַמן ז‬ended! ‫ ַכ‬trip ‫ר׳ יוֹסֵ ף ְשֹׁלמֹה‬forget (Ponovezher ‫ב‬no ‫) ָר‬learn invited ‫ָכוֹתסֶ גַל‬ ‫ב‬day ‫ְהוּדָ ההֲ זְל ֵא‬ ‫ר׳ר י‬ million! there is million! to also become s no sonny, you founder of During theOne ‫חַ יִׁים‬WWI, ‫ פֵץ‬day ָ‫ ח‬Heritage Foundation. faculty. in‫ע‬ the support of‫״לה‬ ְ ‫ר׳ ַר ְמ‬ ְ‫אַב‬ ‫ דַ יָן‬also and ְ‫ג‬,‫ד‬he was appointed to aGalicia. ‫״ל‬However, ַ‫קֹב וײַס זַ צ‬ ֲ 1950, ‫צְ ָחק ַי‬with ִ‫ ר׳ י‬was born to ‫ְהוּד‬ ָ ַ‫קי יזַ צ‬ ‫יוֹסֵס ִׁף‬ and his other wife ‫יםי‬ ‫דוֹלִׁ ְט ִש‬ ְ‫בַ ב‬astounded… ֶ‫כֶב‬rabbinical ‫ יוֹ‬insuch Dolyna, his I want Rabbi, I become am 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 family sought refuge in Munkacs, Hungary.

He received ‫ה‬ ‫כ‬ ָ ‫י‬ ‫מ‬ ִ ‫ס‬ ְ from ‫״ל‬ ַ‫צ‬ ַ‫ז‬ ‫א‬ ‫יר‬ ָ ִ‫פ‬ ַ‫ש‬ ‫ר‬ ‫ז‬ ָ ָ‫ע‬ ‫ל‬ ְ ‫א‬ ֶ ‫ִים‬ ‫י‬ ַ‫ח‬ ‫ר׳‬ ( ‫ָר‬ ‫ז‬ ָ‫ְע‬ ‫ל‬ ‫א‬ ֶ ‫ת‬ ַ‫ְח‬ ‫נ‬ ‫מ‬ ִ ) 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 a ‫ ַת‬how at to conduct themselves properly by his own example. a ַ‫לוּח‬ sonny, ITarna. want you Rabbi, I ‫ה‬am astounded… the age of pay…just 16. He also received ‫ ְס ִמי ָכ‬personal from ַ‫יק זַ צ‬One ‫אַר‬ ִ In ‫איר‬1967, ִ ֵ‫מ‬day ‫ ר׳‬he ofdesigned At the age of 20 R' Weiss forget it!his‫"״ל‬passport need to million! rn two ‫ָכוֹת‬ ‫ל‬ ֲ‫ה‬ in ‫ע‬ ‫ר‬ ַ ָ‫ה‬ ‫שׁוֹן‬ ‫ל‬ ָ ‫ְכוֹת‬ ‫ל‬ ‫ה‬ ִׁ daily.

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

He was the great rabbi who is one in a million! o became a ‫שיבָ ה‬ ִ ‫ ר ֹאש ְי‬sonny, in the town. He then served ‫אַב בֵ ית ִדין‬ in Grosswardein, Romania, prior to WWII. to also become such a Iaswant you rabbinical founder of theOne ‫ חַ יִׁים‬who ‫ פֵץ‬day ָ‫ ח‬Heritage Foundation. forget He married ‫רבְ ָקה לֵאָה‬it! ִ ‫ ַאלְטָ ע‬Zimetbaum passed away on ‫לו‬ ֵ ‫י כִ ְס‬, 1944. He remarried ‫ מַ ְל ָכה‬Heilprin, and million!

5670-5753 ‫כ”ב‬ nquiries after or comments feel free to call 347-838-0869 • Illustrated Suval www.leilshishi.com rabbi is one a‫ חַ י‬1910-1993 to also become such a who her please demise in 1973, he remarried to ‫יָם‬great ‫מ ְר‬by: ִ ‫ָה‬Yishaya ‫ חַ נ‬Horowitz-Hager, daughter of ‫יר‬in ‫ִים מֵ ִא‬ ‫ ר׳‬Hager,‫שבט‬ [4th Vizhnitzer ‫]בְ נֵי בְ ַרק‬. In 1948, upon the advice of the Tchebiner Rebbe, he relocated to Manchester, UK. great rabbi who is one million! in a There he was appointed as the ‫אַב בֵ ית ִדין‬, where he served until 1970. R' Weiss then immigrated to ‫א ֶרץ‬ ֶ ‫ ִי ְש ָר ֵאל‬where he served as ‫אַב בֵ ית ִדין‬million! of the ‫ עֵ דָ ה הַ חֲ ֵר ִדית‬in ‫ל ִים‬ ַ ָ‫ יְרוּש‬from 1979 until his ‫ירה‬ ָ ‫פְ ִט‬. His ‫ ֲע ָנ ָוה‬, ‫ ו ְַת ָרנוּת‬and ‫ גְ אוֹנוּת‬were his hallmark traits and earned him the respect of all as a leading ‫פוֹסֵ ק ַהדוֹר‬. A prolific writer, his magnum opus was the ten volumes of ‫מנְחַ ת יִ צְ חָ ק‬ ִ ‫שו״ת‬.

nt

For any inquiries or comments please feel free to call 347-838-0869 • Illustrated by: Yishaya Suval www.leilshishi.com

5662 - 5749 1901 - 1989 iuhx t"h

Please be careful to handle this sheet in the proper manner as required ‫על ִּפי ַה ָל ָכה‬. ַ Please do not read this publication during ‫ קריאת התורה‬,‫ קדיש‬or ‫חזרת הש״ץ‬.

Please be careful this sheet in‫״ל‬ the asָ‫הוּד‬ required ‫פי‬Manchester ‫על‬. ַ‫ַצ‬proper ‫חָסֶ גקַל ז‬manner ‫ר׳‬, ‫הלכה‬ the ‫ ְִׁשׁיבָ ה‬his ‫ר ֹאשׁ י‬, was b the Manchester ‫יבָ ה‬to ‫י ְִׁשׁ‬dispose ‫ר ֹאשׁ‬,ofwas born to ְ‫מהֹשֶׁ זְה ֵאיִׁבצ‬ ‫ ְיר׳‬and ‫רוֹי ָזא‬ . Ih his youth, do notteacher. read this publication during ‫התורה‬ ‫קריאת‬ or ‫הש''ץ‬ notprimary read the adverts on Shabbos or ‫ֶר‬ Yom father teacher.

In 1930, he ther was hisPlease primary In 1930, he‫קדיש‬, went to learn in ‫חזרת‬. ‫ ִׁמיר‬Please ‫ת‬was ַ‫ ִׁשׁיב‬do ‫ ְי‬his for three years under ‫לִׁיעֶ ז‬Tov. ‫ר׳ ֶא‬went to lea ‫ 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,