206. Oneg Shabbos Behalosecha

Issue

206

‫בס"ד‬

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

‫מוצאי שבת‬

‫פרשת בהעלותך‬ ‫י"ט סיון תשע"ט‬ 22 June 2019

Now reaching 4500 people in 23 countries! ‫קבלת שבת‬

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WHEN THINGS DON’T GO OUR WAY When things aren’t quite going our way or when we are dissatisfied with a current situation, there is a default position that a lot of us resort to. Complaints. It is often the easiest method of avoiding responsibility.

The Jewish people in the desert were no strangers to this.

In this week’s Parsha we have two instances of this. In the first example, the Torah doesn’t tell us what they are grumbling about: ‫( ויהי העם כמתאוננים‬Bamidbar 11:1) – an unusual phraseology.

Many commentaries explain this is derived from the word ‫ אונן‬- mourner: ‘And the people were as though in mourning over themselves’. Oddly, the Torah does not give an origin for this negative state of being.

In contrast, just a few verses later we encounter a much clearer reason for the next episode: ‫והאספסף אשר בקרבו התאוו תאוה‬ (Bamidbar 11:4) ‘The rabble that was among them desired a desire’. They had a craving for meat!

Remarkably in neither of these instances do we find the verb the

Torah usually uses for complaint!

The first three occasions on which the Jewish people complain can be found in Parshas Beshalach, where they moan about lack of clean water, lack of food and then lack of water again. On all three occasions, the word used is ‫– וילנו‬ and they complained. The same verb is used again after the report of the spies (Bamidbar 14:2), and after the plague following the rebellion of Korach (Bamidbar 17:6).

I believe that the Torah, in its precise usage of wording, provides two unique insights as to why we criticise and grumble so much.

Rashi in Beshalach (Shemos 15:24) makes a startling observation.

He points out that in Biblical Hebrew there is no active format of the verb ‘to complain’. It will always be found in the reflexive, passive form. Thus, when the verse says ‫ וילנו העם‬it should be translated as ‘and the people brought themselves to complaint’. Rashi is explaining that Lashon Hakodesh reveals to us the underlying nature of human complaint. It is always reactionary and self-generated. It is a result of a negative outlook to a particular situation.

There can be different reasons why we complain. There are some people who never seem to be satisfied and are constantly kvetching. They have a tendency to ruminate on problems and to focus on setbacks over progress. Some

‫ספר דברים‬

‫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 במדבר‬

Rabbi Meir Shindler Rabbi of Richmond United Synagogue

research suggests that making a habit of complaint can “re-wire” the brain so that those particular thinking orientations become ingrained. It is possible to re-wire this re-wiring to make it more positive but chronic complainers probably don’t think that would work too well! A second type of complaint is the familiar ‘venting’, where a person expresses emotional dissatisfaction. These people are focused on themselves and their own negative experience. Through expressing anger and frustration, they seek to feel validated by receiving attention and sympathy.

They are not looking for solutions.

An unfortunate downside to these two types of complaint is that it can dampen people’s moods, both of those on the giving and the receiving end.

It is these types of scenarios that we are referring to in this weeks’ Parsha. The word for complaint isn’t even used, because they weren’t looking for a particular solution or answer.

‘And the people were as though in mourning over themselves’ – they were feeling worn down and bad about themselves; they just felt the need to express their frustration and anger. Similarly, the episode of the quail begins: ‫– התאוו תאוה‬ literally: ‘they cultivated a desire’ – ‫‘ – ויבכו‬and they cried’. Their dissatisfaction was self-imposed

‫ספר ויקרא‬

‫ספר שמות‬

Please daven for

‫הב' אברהם יוסף אריה‬ ‫בן רוחמה אילה נ"י‬

‫לרפואה שלימה בתוך חולי ישראל‬ ‫לע''נ ר' מרדכי בן ר' שלום ז''ל‬ ‫נלב''ע ט''ו סיון תשס''ב‬

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and they were not really looking for solutions.

A third type of complaint seems perhaps more genuine. It is looking to create a change, looking for answers or for solutions to a difficulty. It is in these scenarios the Torah uses the actual term for complaint - ‫וילנו העם‬. In Parshas Beshalach they are reacting to a lack of food and water; in the story of the spies they have a fear regarding the conquest of the Land of Israel; in Parshas Korach they are in dismay at the deaths of their brethren.

However, as we have explained, the Torah sees even this form of complaint as inappropriate. It is self-generated, ‘bringing ourselves to complaint’. The Torah expects us to find a more refined, more respectable method to voice our concerns. Studies show that happy people complain less. Similarly we are expected to express our dissatisfaction through respectful dialogue, sensitivity and tefillah.

This weeks issue is dedicated

‫לע"נ‬

'‫ר' אברהם בן ר‬ ‫הי''ד‬

‫שלמה טבלי‬

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‫ר׳ פנחס צבי נ״י‬

‫נלב''ע י״ז תמוז תשע''ח‬

2

Oneg Shabbos Issue 206

FREE CAR MAINTENANCE ADVICE: If you are driving your car and notice that the engine warning light has come on, the easiest and quickest way to deal with the issue is to open the bonnet, find the connecting wire between the engine and the dashboard display, and cut it. The light will go out immediately and you will be free to keep driving on.

Rabbi Dov Ber Cowan soul-fitness.co.uk

READY, STEADY, WAIT.

If that’s how we deal with dashboard warning lights then we evidently have more problems than just a faulty car but do we always heed the stop signs in our everyday lives?

‫ֲשׁר‬ ֶ ‫וּלְ פִ י הֵ עָ לוֹת הֶ עָ נָן מֵ עַ ל הָ א ֹהֶ ל וְאַח ֲֵרי כֵן י ְִסעוּ בְּ נֵי י ְִשׂ ָראֵ ל וּבִ ְמקוֹם א‬ :‫שׁם יַחֲנוּ בְּ נֵי י ְִשׂ ָראֵ ל‬ ָ ‫שׁם הֶ עָ נָן‬ ָ ‫י ְִשׁכָּן‬

‫ֲשׁר י ְִשׁכּ ֹן הֶ עָ נָן עַ ל‬ ֶ ‫עַ ל פִּ י ה ֹ י ְִסעוּ בְּ נֵי י ְִשׂ ָראֵ ל וְעַ ל פִּ י ה ֹ יַחֲנוּ כָּל יְמֵ י א‬ :‫הַ ִמּ ְשׁכָּן יַחֲנוּ‬ “And whenever the cloud was lifted from atop the tent, afterwards Bnei Yisrael would journey, and in the place that the cloud would rest, there Bnei Yisrael would encamp.

According to the word of Hashem would Bnei Yisrael journey and according the word of Hashem would they encamp.” (9:17-18) In our parsha Bnei Yisrael set off on their way.

After receiving the Torah on Har Sinai, building and inaugurating the mishkan and preparing the camp they are finally heading towards the Promised Land.

At this juncture the Torah reminds us that all the journeys were ֹ ‫ עַ ל פִּ י ה‬, according to the word of Hashem and not according to the whims or desires of the people.

There was no set schedule of departures with even spaced encampments of equal lengths. Rather, when the cloud lifted it meant that it was time to get going, even if they were still just unpacking from the previous journey.

When the cloud stopped they needed to make a camp, even if they were sure there was a better spot just around the corner. More profoundly, when the cloud remained above the tent it was a sign that they needed to stay put, even if they really wanted to get going.

The previous Slonimer Rebbe, the Nesivos Shalom zy’’a writes that since we are all required to make ourselves into a Mishkan Me’at - a personal microcosm of the Mishkan - then the cloud, the tent and the manner in which we moved on our journeys in the midbar must be teaching us an eternal message about how to “move” in our personal life journeys.

We therefore see that there are times in a Jews’ life that are full of light and clarity.

These times relate to the cloud being lifted from the top of the mishkan. There are no niggling questions. No doubts and no taynas. It is easy to believe and easy to inspire yourself and others too

However, Hashem also presents us with times of darkness and confusion– tough times, challenging times, times that we would rather fastforward. Emunah might not be as strong and it might not be so easy to inspire oneself, let alone others. These times relate to the cloud remaining on top of the mishkan giving it a darker appearance. Our natural response to such a state would be to relocate as soon as possible. Moreover, when we are not able to instantly leave the “slump” we get frustrated and sometimes angry.

Says the Nesivos Shalom, a Jew needs to know that both these states – the clarity and the darkness, are both completely b’hashgacha elyona. Even in the tough and challenging times a Jew has a certain tafkid – a mission that he needs to fulfil specifically at this time. His avoda is to keep serving Hashem even in the times of confusion and darkness, as much as he was serving Him during the times of light and clarity.

But even more than that, just as the cloud covering the tent was a sign to stay put, so too, these challenging moments in our lives are a sign from Hashem saying; stop! Don’t cut the dashboard wire and drive on because right now this is where you are meant to be. There is a reason why Hashem wants us to be where we are and there is great potential in every moment to find purpose.

Perhaps it is because we need to work on ourselves.

Perhaps there are questions that need to be asked. Seek the etzah. Be real to yourself and fix what needs fixing.

Hashem is with you even here and there is no need to be afraid.

And then, once we have fulfilled the ratzon of Hashem in the spot that he has told us to wait, the self-same cloud that had challenged us to grow, lifts up from our “mishkan”, providing a new level of clarity and purpose and leads us onwards and upwards to the next level in our life journey. ‫עַ ל פִּ י ה‘ יַחֲנוּ וְעַ ל פִּ י ה‘ יִסָּ עוּ‬

The message is powerful and eternal. Serve Hashem wherever you are, because even here you have a unique role that only you can fulfil.

22 June 2019

‫י"ט סיון תשע"ט‬

‫פרשת בהעלותך‬

3

Rabbi Label Lam Torah.org

H

ashem said to Moshe saying, “Speak to Aharon and say to him: When you “light-up” the lamps, toward the face of the Menorah shall the seven lamps cast light.” Aharon did so- (Bamidbar 8:1-2) Aharon did so: To teach you the praise of Aharon that he did not change.

(Rashi)

What’s so great that Aharon lit the lights? Anybody could do that! Why would he do differently than what he understood with perfect clarity Hashem had told him to do? So what’s the great praise for?

The Sefas Emes offers an answer that not only did Aharon not deviate in the behavior of lighting the first time but for all forty years in the desert he maintained the same high degree of intensity and excitement as if it was the first time. Even though people are naturally dulled by repetitive actions and driven to search for something fresh the “first time” is the choicest of them in terms of pure passion!

The $64,000.00 question is, “How do we bottle the enthusiasm of that “first time”? Perhaps that’s why people hire photographers and videographers for weddings and Bar Mitzvos! That alone does not do the job! Not only is this a curious psychological point but it might touch upon the greatest challenge of our time and understood properly may yield the secret to our real happiness. How does one always enjoy the old and not be tempted to constantly search for new stimulation!

The Sefas Emes quotes a well-known Rashi on a familiar verse in the second Paragraph of the Shema, “And it will come to pass if you continually hearken (accept and review) My commandments that I command you today…” (Devarim 11:13) Rashi explains the double expression of listening, “If you will listen to the old you will understand the new!” On the latter word “today” he says that words of Torah, the commandments should be new and fresh to you as if you heard it spoken to you today!

A joke is told about a general that heard his troops were grumbling and complaining and it disturbed him

even more when he discovered that they were upset about the food! He assembled his men and gave them a piece of his mind. Drawing on his knowledge of the history of war, he asked rhetorically, “Do you think Napoleon’s men at Waterloo complained about the bread being stale!?” Just then one of the soldiers interjected, “No sir! It was fresh then!”

How does one retain freshness of that which is no longer “new”? Our national commitment to Torah was 3331 years ago and privately at the time of our Bar Mitzvah and so it is with a marriage! What’s the secret?

The answer is that there is no such thing as “old” in the world of the spirit! We recite twice daily, “Who renews continually with His kindliness the action of creation.”

Everything is actually new!

Reb Aryeh Levin zt’’l of “A Tzadik in Our Time” fame was once observed gazing at a flickering flame! When what he was doing, he replied joyfully, “I’m drinking in the light!” “Simple” things do not lose their luster to spiritually sensitive individuals! The candle is casting off fresh light each moment! A glass of water can be more enjoyable to a tuned-in person than a can of coke to the man on the street! King Solomon says, “The person with a good heart is always drinking!” His good thoughts lead him to become intoxicated by any and all aspects of life!

The “old” is as fresh as a “first time”! One need only to go up to the light, like Aharon!

One of my boys once told me he was bored! I told him that he is not bored! He’s boring! To prove the point I asked him to survey the room and find anything blue.

Then I blindfolded him and asked him to tell me what in the room is brown! He immediately reminded me that I had said blue. However, now I want what’s brown! Then I asked, for what’s green-glass-round-metallic- etc. He realized that he had never explored the room. He never looked at that room or any other the same - and we had only just begun. We may not yet merit the hidden joy of the “new” until we first encounter the ever new in never old.

4

Oneg Shabbos Issue 206

LET’S STEP UP TO THE PLATE

T

his week’s Torah portion begins with the mitzvah that Aharon was given in the Mishkan, to prepare and kindle the Menorah.

The word “be’haaloshcha,” meaning “when you bring up the lights,” requires clarification.

What was Aharon commanded to bring up? Rashi in his commentary brings two seemingly divergent interpretations. Rashi tells us that Aharon was instructed to hold the flame near the wick he was kindling until the flame was fully ignited and was burning brightly. In his second interpretation, Rashi tells us that the expression “when you bring up” is referring not to the flame but to Aharon’s ascent in performing the act of kindling. He

"In our own lives, it is pointless to try to instill values in our children that we ourselves make no attempt to practice." was to ascend a platform that was positioned before the Menorah and was thus able to easily reach each of the lights as he kindled them.

These two interpretations of “be’haalosacha” do not seem to go hand in hand. First Rashi tells us that the ‘going up’ refers to the flame, whereby Aharon was to ensure that the flame itself is fully developed before he turned away. The second interpretation however, tells us that the focus is Aharon’s physical ascent.

The commentaries explain that in essence, the two interpretations complement one another. The flame of the Menorah symbolizes the light of Hashem’s presence in the world that is reflected in His Torah and Mitzvos.

Aharon’s responsibility, like that of every father, was to be a lamp lighter; to ignite the flame of love, devotion

Rabbi Naftali Reich Torah.org

and passion for Torah and Mitzvos in the hearts of the Jewish people. Yet this task can only be accomplished when he himself serves as the ultimate role model; when he himself is ascending and in growth mode.

How effective could he be in inspiring the hearts of others with the light of Torah if he himself is not in the process of spiritual ascent!

This theme is echoed in the fascinating Haftorah that we read last week, in which the parents of the future saviour of the Jewish people, Shimshon, were instructed in how to raise him in holiness as a nazir. Although the malach had given specific instructions to Shimshon’s mother, his father, Manoach, was nevertheless perplexed and prayed that the angel should return to teach the parents precisely how to bring up the child. The malach reappears and once again instructs them with the laws of nezirus, saying “everything that I commanded her, you shall guard”.

The meforshim are perplexed as to why it was necessary for Manoach to beseech Hashem that the angels return. Surely the instructions regarding how they should rear their son as a nazir were explicit and absolutely clear the first time round? They explain that they were asking for guidance in how to raise their newborn infant with the goal of imbue in him such a lofty level of holiness. Perhaps, they too, needed to achieve a higher level of kedusha.

The malach confirmed their reasoning, saying that Manoach, too, should assume the nazarite vow in order to make sure that the child would see his father practice what he preached. Only then would the father be successful in imparting to his child the sacred values that he himself espoused.

In our own lives, it is pointless to try to instil values in our children that we ourselves make no attempt to practice. We too, must be in constant growth mode, for our children’s finely attuned antennas will quickly grasp if we are operating a double standard-prodding them to achieve what we ourselves fail to strive for. Rather we much teach them in the most potent way possible - by our own example. Only then can we hope to reap the nachas of seeing them fulfil - and even exceed - our highest expectations.

Spirituality Deficiency Syndrome

22 June 2019

‫י"ט סיון תשע"ט‬

‫פרשת בהעלותך‬

Rabbi Dr Abraham Twerski Founder and Medical Director Emeritus Gateway Rehabilitation Center

I

5

It is quite common that we deceive ourselves, perhaps because we do not wish to own up to what is really bothering us.

n Parshas Behaaloscha we find one of the most remarkable narrations in the Torah. The Bnei Yisroel grumbled. They were dissatisfied with the mon and longed for the “good old days” in Egypt when they had a variety of foods. “We want meat!” they said.

How did Moshe respond? Listen to this.

“Moshe said to Hashem, ‘Why have You done evil to Your servant? Why have I not found favour in Your eyes, that You place the burden of this entire people upon me? Did I conceive this entire people or did I give birth to it, that You say to me, “Carry them in your bosom, as a nurse carries a suckling, to the Land that You swore to its forefathers?” Where shall I get meat to give to this entire people when they weep to me, saying, “Give us meat that we may eat?” I alone cannot carry this entire nation, for it is too heavy for me for me!

And if this is how You deal with me, then kill me now, if I have found favour in Your eyes, and let me not see my evil” (Bamidbar 11:4-15).

Can we recognize this Moshe?

When the Bnei Yisroel sinned with the Golden Calf, Moshe put his life on the line, saying to Hashem, “If You do not forgive them, take me out of the Book You have written.” Later on, when they lost faith in Hashem and wanted to return to Egypt rather than conquer Canaan, Moshe again pleaded for them. At every step, Moshe was a devoted advocate for the people, and here, when they ask for meat, he says “Did I conceive this entire people or did I give birth to it?” and “If this is how You deal with me, then kill me now.” This is completely out of character for Moshe.

Rashi provides the answer. When the Torah says, “Moshe heard the people weeping in their family groups “(ibid. 11:10), Rashi says they were weeping because the Torah forbids some intra-family marriages. That is why they were dissatisfied, but that is not what they said. They attributed their dissatisfaction to the manna.

Moshe’s attitude was, “Let them be truthful and tell me what it is that they want, and I can deal with it. But if what they really want is to lift the restrictions against intra-family marriages, but

they don’t admit it, how can I deal with them?

If I give them all the meat in the world and all the fish in the sea, they will still not be satisfied, because that is not what they want.”

Indeed, the Bnei Yisroel themselves may not have been aware of the real cause of their unhappiness. It is quite common that we deceive ourselves, perhaps because we do not wish to own up to what is really bothering us.

We may say, “I’d be happy if I had a better job, a better house, a better car, etc.” Invariably, when we get what we said we wanted, our relief is very short-lived. We are again unhappy, and attribute it to something else.

I suspect that many people are unhappy because they are not fulfilling themselves. In Happiness and the Human Spirit I elaborated on this, pointing out that many people suffer from a "Spirituality Deficiency Syndrome," but instead of recognizing this and leading more spiritual lives, they attribute their discontent to various other causes. The reason for this may be that living a more spiritual life would require much more serious attention to Torah, and particularly to changing our middos.

The latter is not easy.

Rebbe Yisrael Salanter once said, “It is easier to learn the entire Shas than to change a single character trait.” The Gaon of Vilna said that man was created for the purpose of overcoming his natural inclinations. Failure to do so results in the "Spirituality Deficiency Syndrome," which is as real as iron deficiency and vitamin deficiency. The latter results in physical symptoms, whereas the former results in chronic discontent. Because we do not wish to exert the effort to change our innate character traits, we project our discontent to other things.

This is why Moshe reacted differently to the people’s complaints. “It is impossible for me to satisfy them. They do not admit what they really want, and may not even be aware of it themselves.”

This Torah episode provides an important teaching for us. We may delude ourselves, thinking that we know what we need, when the truth is that we are lacking in self-fulfilment.

No psychiatric medication can eliminate the unhappiness of the “Spirituality Deficiency Syndrome.”

6

Oneg Shabbos Issue 206

The lady who called Rav Moshe for candle lighting time An elderly lady once called Rav Moshe Feinstein’s house on a Friday afternoon and asked if she could speak with Rav Moshe. Rav Moshe’s attendant answered the phone and told the woman that Rav Moshe was very busy at the moment and couldn’t come to the phone but he said that perhaps he could help her.

The lady said “I would like to know what time candle lighting is this evening.” The attendant replied “it’s at 6:37, but you don’t have to call Rav Moshe with that sort of question, the time is printed on many Jewish calendars.” The woman then said, “Well I don’t know about any calendars, I’ve been calling to ask the Rabbi the time for candle lighting every Erev Shabbos for the past 25 years and he never said a word to me about calendars!”

Mazel Tov to Stuart Lachs on his grandson's Bar Mitzvah Thank you for distributing the Oneg Shabbos in Manchester over the past few years!

THANK YOU

g for distributin eg n O the Shabbos in Monsey!

22 June 2019

‫י"ט סיון תשע"ט‬

‫פרשת בהעלותך‬

7

Parenting

Series

PART 3 OF 6

Dust on your diamond! sensible discipline is obviously necessary, especially for younger children, the predominant sentiment in the home is love. That means unconditional and expressed love.

The message must be that “we always love you”. We may not love your behaviour but we always love you.

I

Rabbi Malcolm Herman Associate National Director Seed UK

t is difficult to single out the most important component of parenting, but a strong contender must be to invest children with a belief in themselves. To define this simply, we could break it down into four ingredients. It means that the child sees themselves as intrinsically good, loved unconditionally, celebrated for their individuality and placed in this world by Hashem Himself to fulfil a unique role.

Obviously these are not messages that are communicated in a moment but over a period of time. It is no surprise that children are referred to as ‫זרע‬. Just as a plant takes time to mature, requiring cultivation, so do children. It happens almost imperceptibly, day by day, year by year, word by word, hug by hug.

As parents we are the first lens through which our children see themselves. Through us they formulate a self-assessment. A great question to pose to oneself is, “How does my child think, that I see him?”

This presents a unique challenge in the parenting role. After all we are required to discipline the child and sometimes even to punish. How do we correct unacceptable behaviour without undermining self-belief?

There is a famous expression. “The left hand pushes away and the right hand draws close”.

Right represents ‫ חסד‬and is always the stronger of the two forces. Whilst

Now that’s a delicate balance to achieve. I once came across a beautiful metaphor, useful for children from their earliest age through to adolescents. “Yanki, smacking is wrong. That is not a way to behave.

That is dust on your diamond”.

Through this image, we detach the action from the child. This behaviour is not intrinsically part of you. Your essence is a diamond.

Another aspect of “the right hand” is positivity. This means ongoing and constant observation of good behaviour. It is well known (and we are all guilty of it on occasion) that when the children are behaving “normally”, we don’t say a word, nervous of disturbing the equilibrium.

Yet the minute they “act up”, we wake up!

Yet “normal” for many a child is to push the boundaries and test authority. When they are behaving well this deserves our salute, especially when they display middoscontrol that do not come naturally.

“Shimi, I noticed that you did not take it out on your sister although you were angry, that is impressive”.

that primarily, our comments focus on their successes rather than their failings.

As we have previously written, our goal is to “inaugurate”- to prepare children for life and its challenges.

Critical to that is learning self-control.

That presupposes a healthy pride in my “self” that I want to preserve and develop.

Over Yom Kippur we say vidui for a range of aveiros, including actions, speech and even our thoughts. When we step back, we realise that inherent in this confession is that we matter to Hashem and to His universe. If our actions were inconsequential, there would be no need to apologise. It is awesome to acknowledge that even my private thoughts are significant to the Creator of all. That can only mean that I too as an individual, am vitally important. Within the contrition, is an affirmation of my self-belief. There can be no greater motivator going forward!

Next week we will discuss some of the “don’ts” in parenting that will erode this critical message. Meantime look for opportunities to polish diamonds. They will shine for life.

Everyday Parenting for Everyday Parents

by Rabbi Malcolm Herman and Professor Irvine Gersch

Children crave parental attention in whatever currency it comes. If we supply it in “positive currency”, they won’t look for it as often in negative currency.

We don’t need to be flamboyant in our praise, often softly spoken is much more authentic and powerful. “Estie thank you for waiting so patiently whilst I was on the phone”. “Moshe, that was a beautiful dvar Torah and very nicely said”. Nor do we comment on every last action, but it does mean

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8

Oneg Shabbos Issue 206

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

Rabbi Meir Orlian Halachah Writer, BHI

BROKEN BAT “We’re having Little League playoffs next week,” Eli said to his friend Avi. “Can I borrow your bat for batting practice?”

“Sure,” Avi said. “Take good care of it.”

He gave Eli the bat.

Eli finished practice and started to leave. “Can I borrow your bat?” asked Aharon.

“It’s not mine,” said Eli. “What’s the difference?” said Aharon. “I’ll bring it back to your house in half an hour.”

Eli hesitatingly agreed and left.

Moshe pitched the ball. Aharon swung hard. There was a loud “crack” and the ball went flying far.

“Great hit!” Moshe said.

“Yeah…” Aharon said. “But the bat cracked.”

“That’s strange,” said Moshe. “A bat is not supposed to crack when hitting a ball.”

“I know,” said Aharon. “Sometimes it happens, though. It could have been weakened by previous batting. It’s not even my bat. Eli borrowed it from Avi, and I begged him to let me use it.”

“You’re in a bit of a pickle now,” said Moshe.

“But I didn’t do anything wrong, or even unusual,” insisted Aharon. “You and the other players saw what happened.

You pitched and I hit. That’s all!”

“I know,” replied Moshe, “but I don’t know whether that makes a difference.”

Meanwhile, Avi and Eli came by. “I heard that you have my bat,” said Eli. “I’d like it back.”

“I’m sorry to say…” began Aharon, “I was batting with it, and the bat cracked!”

“No way,” said Avi. “Bats don’t just crack. I’ll bet you banged it against the wall or something like that. Anyway, Eli had no right to give you the bat, so one of you owes me, regardless of what happened.”

Eli and Aharon looked at each other.

The four decided to come to Rabbi Dayan. “I lent my bat to Eli, who lent it without permission to Aharon,” said Avi.

“Aharon claims it broke during batting practice. Who is liable?”

“It’s not clear that anyone owes you for the bat,” answered Rabbi Dayan.

“It depends on who was present when the bat broke.”

“What do you mean?” asked Avi. “The Gemara (B.M. 29b, 36a) teaches that a person who borrows an item may not lend it to another,” explained Rabbi Dayan.

“Furthermore, although a borrower is exempt if the item was lost or damaged through regular usage (meisah machmas melachah), the initial borrower is usually liable if he lends to another, since the owner can claim that he does not trust the word or oath of the second borrower” (C.M. 340:1; 342:1).

“Then Eli should be liable!” exclaimed Avi. “I have nothing to do with Aharon.”

“If others were not present when the bat broke, that would be true,” replied Rabbi Dayan.

“However, as I mentioned, the primary concern is that the second borrower may have mistreated the borrowed item and the owner does not have to accept his word as to what happened. Lending to others is not considered inherent negligence, though, and the regular liabilities of a guardian remain, in principle.

“Therefore, if witnesses were present and testify that the item was damaged through regular usage, the borrowers are exempt,” continued Rabbi Dayan. “Similarly, if the initial borrower was present at the time and can swear to the owner, or if the owner regularly lends the second borrower items of similar value, indicating that he considers him trustworthy, the borrowers are exempt if the item became damaged through regular use, just as the first borrower would be exempt if the item got ruined through his own use” (C.M.291:26; Shach 291:47; 342:1).

“Where does this leave us?” asked Avi. “It was wrong of Eli to leave the bat with Aharon,” concluded Rabbi Dayan. “Nonetheless, if Moshe and others testify that the bat broke through normal usage, the exemption of meisah machmas melachah applies, and nobody is liable. Otherwise, Eli would be liable, since Avi can refuse to accept Aharon’s word or oath that the bat broke through normal use.”

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

‫י"ט סיון תשע"ט‬

22 June 2019

‫פרשת בהעלותך‬

MIDDOS ‫דרגה יתירה‬ Rabbi Zalman Guttman Ramat Shlomo

‫ויהי בנסע הארן ויאמר משה קומה ה' ויפ־‬ ‫צו איביך וינסו משנאיך מבפניך )במדבר י‬ (‫לה‬

T

hese well-known words are said each time we open the Aron Kodesh and remove a Sefer Torah in shul. We may wonder why specifically at this time do we reiterate Moshe’s words to implore Hashem to rise up and rid us of our enemies?

Rav Yosef Chaim Sonnenfeld zt’’l was once speaking at a Chanukas Habayis ceremony for a new yeshiva in the holy city of Yerushalayim.

He very eloquently drove home the point that whenever one begins a new endeavour to raise up the Torah and spread it to others, the Satan, the greatest enemy of the Jewish people, is always present attempting to thwart his lofty plans. Thus, we pray that we receive heavenly assistance to accomplish the goal of raising the banner of Torah.

Rav Zev Leff Shlit”a furthers this idea by making the following observation. In the Sefer Torah, these two pesukim are “cordoned off” from the rest of the parsha with the “‫ ”נון הפוכה‬two inverted letter “Nuns” - one before the first posuk and one after the second. The letter “‫”נ‬ stands for ‫ נאמנות‬- faithfulness and consistency (.‫)שבת לא‬. Since the Jewish people sinned three times in this parsha, thereby displaying a lack of faith in Hashem, the Torah places these pesukim right in between - as a divider so to speak - so that the three episodes of sin should not be considered a chazaka, a pattern of behaviour that will continue. These two pesukim remind us to refrain from giving in to our enemy, for once we do, it’s very difficult to get away!

It is our job to turn the inverted “Nuns” upright with the power of “‫ ”נעשה ונשמע‬as well as with complete faithfulness, and then we will be zoche to the two “Nuns” of “‫ ”נחמו נחמו עמי‬with the coming of Moshiach, speedily and in our days.

9

SHEMIRAS HALOSHON

FOOD FOR THOUGHT TO SPARK N CONVERSATIO

IS IT A GOOD THING THAT MY CHILDREN TELL ME EVERYTHING THAT’S GOING ON IN THEIR LIVES? We want our children to come to us with their troubles, and yet we have to train them to refrain from speaking loshon hora.

How do we find the balance?

The Dilemnna

Someone in your son’s fifth-grade class picked a fight with him today. He got into trouble and ended up humiliated. He’s brimming with indignation and wants to spill out his story for you to hear. Should you listen? Or should you guide him away from the topic, explaining that you would otherwise be listening to loshon hora?

The Halachah

When your child needs emotional support, it’s your job – and a constructive purpose – to give it. If he wants to tell you something that he’s bothered by but that didn’t happen to him, encourage him to relate it without revealing names.

Zera Chaim on Sefer Chofetz Chaim, Hilchos LH 9:5

RECOMMENDED SPEAKER

RABBI MOSHE TUVIA LIEFF ‫שליט"א‬ www.torahanytime.com

The Chofetz Chaim Heritage Foundation Reviewed by Rabbi Moshe Mordechai Lowy. For discussion only; actual halachic decisions should be made by a rav or halachic expert on a case-by-case basis.

10

Oneg Shabbos Issue 206

USING AN ITEM DONATED FOR A MITZVAH FOR NON-MITZVAH PURPOSES

’‫תנו רבנן ישראל שהתנדב מנורה או נר לבית הכנסת אסור לשנותה וכו‬ ’‫הכי אמר ר’ יוחנן לא שנו אלא לדבר הרשות וכו‬

The Beraisa teaches the halacha that if a Jew donates an item such as a lamp or candle to a shul, that item should not be used for any purpose other than that for which it was designated. R’ Chiya b.

Abba explains that the item may not be reappropriated to any other cause, whether for a non-mitzvah communal purpose, or even for a different mitzvah objective. R’ Ami disagrees, and he says that while the lamp or candle may not be taken and used for a non-mitzvah purpose, it may be redirected and used for a different mitzvah purpose.

R’ Ami proves his view from an analysis of a statement of R’ Yochanan who ruled that an item donated by a non-Jew may not be reappropriated for any purpose, because the non-Jew could complain if he learned that his donation was not used as he had intended. This statement is clearly referring to using the donation for a mitzvah purpose other than that designated by the non-Jew, because if the item is being used for a non-mitzvah purpose it would be prohibited whether the donation was made by a non-Jew or a Jew. We can conclude from this, says R’ Ami, that a donation made by a non-Jew cannot be redesignated from one mitzvah purpose to another, but a donation of a Jew, who generally does not mind if his donation is used for one mitzvah purpose or another, may be redirected for a mitzvah purpose other than the one for which the Jew originally donated it.

A non-Jew’s mitzvah donation may not be used for a different purpose until “his name is forgotten from the item.” Once people have forgotten that a particular non-Jew was the one to donate the item, it may be used for a different mitzvah purpose.

Tosafos holds that an item donated for a mitzvah may not be used for a non-mitzvah purpose, even after the owner’s name has been forgotten, and the item is no longer associated with its giver.

Rambam (Hilchos Matnos Aniyim 8:6), Ri”f and Rosh write that once the name of the donor of an item has been forgotten, if it is for communal benefit, an object donated even for a mitzvah may be used for non-mitzvah purposes. Shach (Y.D. 259:13) explains that once the donor’s name is no longer associated with an object it may be used even for a non-mitzvah purpose, whether it was donated by a Jew or a non-Jew. The Gr”a (ibid. #12) cites a Tosefta to support this view. The Tosefta mentions that once the object’s donor has been forgotten, the halacha allows using the item to be used for non- mitzvah purposes, and it does not distinguish between an item donated by a Jew or non-Jew. The only difference between an item donated by a Jew or non-Jew is that a non-Jew will complain if the item is used for a mitzvah purpose other than that which he requested, but a Jew will not. After the donor has been forgotten, the object’s use may be redirected.

195 DAYS

CO U

’‫ערכין ו‬

Insights from the Daf

E TH

Daf Yomi WEEKLY

DOWN TO NT

Siyum Hashas

Stories from the Daf UPROOTING MOUNTAINS

...“‫”אי אמר מלכותא עקרנא טורי עקר טורי‬

The potential spiritual growth of a man about to be married who wants to be uplifted is certainly significant.

When he marries, all of his sins are forgiven. The Chasam Sofer, zt”l, writes that a groom is compared to the tzaddik of the generation throughout the entire week of sheva berachos. Who can tell to what heights he can reach if he puts in the spiritual work necessary during these special days?

The Lev Simcha, zt”l, gives us an idea of what the spiritual potential of a chosson is like. “Our sages say that a groom is compared to a king. In Sukkah 52 our sages say that the tzaddikim see their yetzer hara as a mountain.

And in Arachin 6 we find that a king has the power to uproot mountains. If a chosson works hard enough on this, he can literally uproot his yetzer hara!”1 Reb Moshe was one of the wealthiest and most prominent Jews of Slutsk. He donated vast sums to tzedakah and was famous for all the chessed he did.

Unfortunately, Reb Moshe had one significant spiritual flaw: it was clear from how he did things that he considered himself a very important person. He felt that he was a cut above the rest of the town and it showed in everything he did.

When Reb Moshe met the Mittler Rebbe of Chabad, zy’’a, this changed drastically. To the surprise of those who knew Reb Moshe, after their extended audience together there was a huge improvement in his haughty attitude.

The Tzemach Tzedek zy’’a, commented on this change.

“In Arachin 6 we find that if a king says that he will uproot a mountain, he will do so. Our sages say in the Midrash that tzaddikim are comparable to the Creator, the King.2 In this context we can understand what happened to Reb Moshe. The Rebbe spoke to him and uprooted his mountain of arrogance!”3

‫ מיל דאבות‬,‫ לב שמחה‬1 ‘‫ז‬:‫ ס“ז‬,‫ בראשית רבה‬2 392 ‘‫ ע‬,‫ ח“ב‬,‫ אוצר פתגמי חב“ד‬3

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22 June 2019

‫י"ט סיון תשע"ט‬

‫פרשת בהעלותך‬

Sages through Ages THE

11

Dr Benji Schreiber

The Ibn Ezra Tudela, Spain - Unknown 1089 – 1167

Biography

Rabbi Avraham ben Meir ibn Ezra was born in Tudela, Spain under Muslim rule of the emirs of Zaragoza. Later he lived in Córdoba where he wrote many of his songs. In Granada he met Rav Yehuda HaLevi (1075-1141), the author of the Kuzari, who became a close friend.

He spent the first half of his life in the various cities of the Arab part of Spain, always in financial difficulties and dire need. In one of his poems he makes fun of his ill fortune and complains that “if I were to sell candles, the sun would never set; if I should deal in shrouds, no one would ever die.”

“Wisdom is to the soul as good is to the body.”

He left Spain to escape persecution of the Jews by the new fanatical regime of the Almohads.

He led a life of restless wandering which took him to Italy, France, North Africa and England, where he wrote Yesod Morah, then back again to Narbonne, France in 1161. It is not clear where he travelled from then until his death. It is not known whether he died in Calahorra, Spain, in Rome or in the Holy Land.

While in France he became friends with Rabbeinu Tam (1100-1171), one of the greatest of the Baalei Tosafos and a grandson of Rashi.

The Ibn Ezra spread teaching of astrology, arithmetic, Hebrew grammar and poetry, and Jewish Thought to the many countries in which he travelled.

It appears that he had five children, one of whom was called Yitzchak, who was a poet in his own right. Some suggest

“Words are like bodies; meanings are like souls.” (‫ א‬,‫ )אברבנאל שמות לב‬that Yitzchak married the daughter of Rav Yehuda HaLevi.

Works

He wrote commentaries on Tanach, several books on Hebrew grammar, dikduk. He also wrote mathematical works. ‫ ספר האחד‬is on the peculiarities of the numbers 1-9 and ‫ספר המספר‬ is on arithmetic.

The Ibn Ezra discusses the secret of the 12 pesukim which appear to be written after Moshe Rabbeinu’s death.

The Ibn Ezra had an intrest in astrology, maintaining that life on earth was largely influenced by the celestial bodies. He wrote about sisrei Torah in Sefer ha-Shem which is a kabbalistic discussion of the letters of the name of HaShem.

Philosophy

“A book is a most delightful companion.It gives, and does not take.”

However, his best known work is Sefer HaYashar, his commentary on Chumash. He was in favour of examining the grammar of each word and he saw fundamental importance in judging the word in the context in which it first appears in Chumash. His writing is terse and poetic in places and there are several supercommentaries discussing his meaning.

Ibn Ezra expounds a humanitarian philosophy that shares much with non-Jewish thought. The Ramban, in his introduction to his perush on Chumash and a staunch opponent of Aristotle, professed he would have “open hostility and concealed love” for Ibn Ezra in his work.

Yesod Mora Vesod Hatorah was written in London in 1158, on the division of and reasons for the Mitzvos.

The Ibn Ezra was not a ‘systematic thinker’ with his own developed Philosophy of Judaism like the Rambam. His views are gathered from scattered comments among his works.

His importance as a philosopher has been widely debated, as has his influence upon the Rambam in particular. Avraham Maimonides, the son of Rambam, accredited Ibn Ezra with disseminating the fundamental doctrines that G-d has no body; that G-d does not manifest any of the properties of bodies; and that all problematic biblical verses must be interpreted in order to conform to these doctrines.

Poetry

He wrote many poems. Mostly religious but also on the subjects of relationships, friendship, wine, didactic or satirical.

“The man who persists in knocking will succeed in entering.”

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