Issue
207
בס"ד
הריני בא ללמוד תורה לשמה לעשות נחת רוח לאבינו שבשמים מוצאי שבת ר"ת
מוצאי שבת
פרשת שלח לך
כ"ו סיון תשע"ט 29 June 2019
קבלת שבת
JLM
MAN
LON
JLM
BMTH
GLSCW
GHD
MAN
LON
JLM
BMTH
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MAN
LON
9.16
11.00
10.40
8.31
10.32
11.40
11.15
11.00
10.32
7.12
9.07
9.47
9.30
9.24
9.04
20/20 VISION Imagine two friends going for a walk one afternoon. They meet at Golders Green station and walk all the way down Golders Green Road to the North Circular bridge and back up again to the station.
Rashi tells us that the spies saw the inhabitants of the land burying their dead. Hashem had intended to distract them from noticing 12 spies touring the country but they interpreted it differently. They said Eretz Yisrael is “a land that devours its inhabitants” (Bamidbar 13:32), a dangerous and inhospitable country.
The second boy is a born businessman. He is less interested in food but notices the currency exchanges at the money changer, which shops have sales or special offers, the latest gadgets and how many properties are for sale or to let.
As my father always told us when we were growing up, we don’t see things as they are, we see things as we are. Chazal tell us that the Meraglim had “negios”, personal interests. What exactly they were, needs much investigation. But whatever they were, it is remarkable how the same people can see the same things and perceive them so differently. Even someone as great as Dovid HaMelech needed to be taught this lesson.
ספר במדבר 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
ספר ויקרא
Why present a parable? Just say it straight! The answer of course is that when presented with a parable you are objective. There is no bias or instinctive defence barrier. The lesson is clear. As human beings we have to recognise our innate subjectivity. Consulting others, seeking objective advice is a strength not a weakness.
ספר שמות
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לע''נ ר' בנימין בן ר' מאיר דוד ז''ל נלב''ע ב׳ אדר תשע''ז
ספר בראשית לע"נ אריאל יהודה ז״ל בן ר׳ פינחס צבי נ״י קליין
נלב''ע י״ז תמוז תשע''ח
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Nosson then told Dovid that he was actually the rich man as he had many wives and despite this took Uriah’s wife. Dovid responded by saying “chatasi” – “I have sinned”.
Please daven for
For questions on Divrei Torah, please email the editor Rabbi Yonasan Roodyn at editor@oneg.org.uk
N OW R E A
man’s house; instead of slaughtering one of his own sheep, he stole the poor man’s sheep and fed it to his guest. Dovid Hamelech ruled that the rich man was guilty.
Hashem delivered a parable to Dovid through the Nosson HaNavi. A rich man had many sheep and a poor man only had one sheep. This poor man exerted much effort in caring for his one sheep. When a guest arrived at the rich
ספר דברים
לע"נ מרת טויבא רחל נאה ע''ה בת ר' שמואל שמעלקא הי''ד נלב''ע כ''ה מנחם אב תשע''ז
Head of Kodesh, Hasmonean High School
The same walk, the same street but two very different reports.
On their return, you ask them what they saw. The first describes the amazing variety of food stores in Golders Green. He describes the busy restaurants, the various kosher grocery stores and all the delicious delicacies displayed in the many bakeries as well as the enticing aromas that emerge from them.
לע"נ ר' יקותיאל זלמן נאה ז''ל בן ר' חנניה יו''ט ליפא הי''ד נלב''ע ט''ז אדר תשע''ז
Rabbi Jeremy Golker
Yerushalayim, Amsterdam, Antwerp, Baltimore, Beit- Shemesh, Birmingham, Borehamwood, Budapest, Cancun, Detroit, Edgware, Elstree, Gateshead, Gibraltar, Glasgow, Hale, Henderson, Hong Kong, Ilford, Johannesburg, Lakewood, Larnaca, Las Vegas, Leeds, London, Los Angeles, Manchester, Melbourne, Memphis, Miami, Milan, New York, Oslo, Paris, Petach Tikva, Philadelphia, Pressburg, Radlett, Ruislip, Santiago, Sao Paulo, Stanmore, Southend, Tallinn, Tarzana, Toronto, Uman, Vienna, Zurich
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HOW HIGH CAN YOU GO? “The land is very very good” was Kalev and Yehoshua’s rebuttal to the spies’ argument that the land is a place of death and disease, formidable fortified cities and gigantic enemies to conquer. The Ramban points out that the repetition of the word ‘very’ was to emphasise two things. It is not a land that consumes its inhabitants because it has a good climate and it is a land that is flowing with milk and honey. It all depends how you perceive things. The Biala Rebbe zt’’l was once travelling by train on his way back to Eretz Yisrael from Switzerland. At one point as they were racing past the Alps people looked in awe through the windows at the breathtaking view. The Rebbe in the meantime continued learning the sefer of Mishnayos in his hands. His Gabbai pointed out to the Rebbe the unique opportunity he was missing that was passing before their very eyes but the Rebbe kept learning.
Oneg Shabbos Issue 207
Rabbi Moshe Borgor Ohr Somayach
The Russian Jews complained after the Revolution that Rav Kahaneman zt’l the Rosh Yeshiva of Ponovezh hadn’t pushed them enough to give money to his Yeshiva and now the Bolsheviks had stolen it all. Had he pushed them they claimed at least their money would have been used for good causes and not just wasted. When questioned about it he responded that actually he had always asked them for more and their response was. “If we give you more what will we have left for ourselves?” We have to take the opportunities when they are presented to us and be honest about them. The spies issue was that they were not honest. They were afraid of the repercussions of going into the land. Would they lose their prestige in the land, their spirituality, their Holiness? Their concerns about their future brought them down the slippery slope of defending their fears through falsehoods. Eventually it led to their actual denial of Hashem’s ability to take us into the land. Rashi explains the verse ‘because they are stronger than him (us)’ as the spies suggesting that the people in Canaan were stronger than the ultimate ‘Him’ in other words Hashem.
If we just see things in a positive light knowing that Hashem is right behind us we can achieve anything
When they finally got to Eretz Yisrael the Rebbe didn’t stop looking at the view of the holy land out the windows. The Gabbai could not contain his curiosity. “Here the Rebbe doesn’t stop looking at the view but in Switzerland which was much more impressive he didn’t even take a second to look at the Alps.” The Rebbe gave two answers. If you want to see beauty then there is nothing more wondrous than the human body מבשרי “ אחזה אלוקI will perceive Hashem in my flesh.” If you just look at the hand, the eye or any other limb there is no greater expression of Hashem’s greatness. Secondly we are told that Hashem’s eyes are on the land from the beginning of the year to the end of the year. If Hashem has his gaze on this land (and according to the Ramban His direct providence is on Eretz Yisrael as opposed to any other place) then surely this is a place that we should be looking at in wonderment. What a remarkable way to look at our beautiful homeland and at ourselves!
The spies said ‘We are not able to go up to the people’ (Numbers 13:31) but Kalev said ‘We will surely go up’. If we just see things in a positive light knowing that Hashem is right behind us we can achieve anything. The Gemara in Sotah 35a says on this verse ‘Even if Hashem would ask us to go up to the heavens we would build ladders and we would succeed.’ When we stand in front of Hashem three times a day and we declare that He is Mighty, Great, Omnipotent and the source of everything and at the same time He is ‘Our G-d’ that is a very empowering thought. We have to realise that the blessings that He gives us and intends to give us are very, very good and with that in mind with His assistance ‘We will surely go up’; there will be no limit to what we can achieve in life!
29 June 2019
כ"ו סיון תשע"ט
פרשת שלח לך
3
Knowing the Best Team
I
t is difficult to pinpoint the exact area in which the spies failed in their surveillance mission of Eretz Yisroel. At the end of the day they acted with permission from Moshe himself and they did exactly what they were tasked to do – provide an honest and frank report on the land. Rashi (Bamidbor 13:2) explains the juxtaposition of this parsha with the previous parsha discussing Miriam as an indication of their crime: loshon hora. But this too requires further clarification: Miriam levelled her words against Moshe, a living, feeling human being, whilst the meraglim were lambasting a strip of inanimate land (see this argument in this week’s Daf HaYomi in Erchin 15a). Could they not be excused for not equating the sensitivities of Moshe to those of Eretz Yisroel? Did their behaviour warrant such a drastic reaction from the Ribono shel Olom that were it not for Moshe’s interference he would have annihilated them completely? The Ramban (ibid. 13:33) explains that the Meraglim were intent on spinning a negative story about the land to such an extent they told halftruths privately to the people in their tents claiming the land was uninhabitable. That they went into the land to spy it out and prepare for a military onslaught was not in and of itself problematic. The depressing presentation of their report on the other hand, was. Clearly they had a preconceived agenda and were lacking in truthfulness and integrity. But Chazal object to the very mission in the first place. The Medrash compares Klal Yisroel’s attitude to that of a distrusting son: Even though Hashem accepted, saying, “Send yourself out men,” He did not really agree that they should be dispatched… This is comparable to a king who told his son, “I have found you a beautiful wife, from an excellent family, who is wealthy and incomparable!” Said the son, “I want to check her out.” The king was insulted by his son’s suspicions. Said the king to himself, “What can I do now? If I refuse his request, he’ll be convinced that she is ugly.” So he gave his approval to his son. When the son met her, he was overwhelmed. “You like her?” Said the king. “Good! Now, I swear that you shall not have her!” (Medrash Tanchuma, Shelach 5). According to this approach their sin was in their lack of Bitochon, trust in the protection of Hakodosh Boruch Hu. The Gemara (Erchin 15a) further supports this approach: It was an outrageous
thing that these spies said: “For they are stronger than we (mi-menu)” (13:31). Read that as “stronger than He (Hashem - mi-menu)! They were suggesting that even The Owner was not able to move His tools out of there…” Previously we have explained the collapse of the mission and its connection to the previous episode involving Miriam as a break down in emunas chachomim, faith in our spiritual leaders. But Chazal are clearly indicating the spies’ fundamental lack of trust in Hashem and His abilities as well. Perhaps the two are not disconnected. The spiritual leaders of our people do not rise to prominence on the back of slick advertising campaigns or selfpromotional marketing. Rather, they ascend the ranks because it is Hashem’s Will that they occupy that position. Indeed when it became apparent to Moshe that he would eventually not lead the Jewish nation into Eretz Yisroel, he didn’t call for “early elections” but rather davenned: “May Hashem, G-d of the spirits of all flesh, appoint a man over the congregation. Who shall go out before them and come in before them. Who shall take them out and bring them in. And let the congregation of Hashem not be like sheep that have no shepherd for them… (Bamidbor 27:16-18). Doubting our leaders therefore is tantamount to doubting Hakodosh Boruch Hu because – to use a contemporary sporting analogy - it suggests He doesn’t know his “best team”. In truth though, Hashem would never leave us “like sheep without a shepherd” – we have the leaders we need. In this sense the Spies, just like Miriam, were evidently lacking in this key area of outlook: Hakodosh Boruch Hu was saying, “Trust My appointees”. The Kedushas Tziyon explains Moshe’s tefilloh for new leadership to mean “let the people appreciate the greatness of their leaders!” Perhaps this idea is contained in the opening two words: Shelach lechoh; send [according to] you (see Rashi). Had they been loyal servants to Moshe’s guidance the tragedy could have been averted. Similarly our unwavering faith in our leaders must serve as an indication of our unwavering faith in their Manager. As heard by Rabbi Shimshon Silkin, Director of Klal Chazon (First Printed in the JT 5774)
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Oneg Shabbos Issue 207
Blått er vår farge
A
llow me to reassure you that there has been no technological failure in producing the heading to this d’var Torah. It actually translates from Norwegian as “Blue is our colour” and is, I am given to understand, the song adopted by supporters of Molde FK football team, based on one of somewhat similar title created in 1972 by a football club rather more local to London. Blue, of course, features not insignificantly in this week’s parshah as well as in perek gimmel of Pirkei Ovos, which coincide this week in chutz lo’oretz. The purpose of the techeiles in tzitzis [Bamidbar 15:38] is explained by Rebbi Meir in the Gemoro in Maseches Menochos [43b] thus: “Techeiles is similar to the [colour of] the sea, the sea is like the sky and the sky [connects us] to the Throne of Glory”. Rashi elucidates that calling to mind Hashem’s Throne triggers thoughts of Him upon it, which should lead to observance of His mitzvos.
by reference to Chazan Michael Simon the soul of man. Author of Likutei Mimini Michoel, weekly email on the Parshah It comes from the and Mo’adim heavens, from the Throne of Glory down to earth and, at the appointed time, it returns there to receive its reward in the splendid light of the Divine presence. This recompense is accessed through the giving of an account, before the Throne of Hashem, of the life lived on earth. In the second listing of the questions, accompanied by the answers, Akavyo addresses the physical body of man.
By analogy, the goal of tzitzis is to remind us of our obligations to perform all of Hashem’s mitzvos, as Rashi notes through the famous Chazal about the gematria of the word, taken with its standard, physical appearance. The blue thread in the tzitzis reminds us of the sea. We bring to mind the mighty oceans that seem poised to engulf the world, The sefer Chamudei Tzvi they assist us in preparing for the day but which are held back by poses an insightful question. when we will be required to give our the shoreline. In a similar If the purpose of Rebbi Meir’s way, there are very ambitious accounting before Hashem explanation is that we should people, who wish to ‘take be reminded of Hashem’s lofty over’ the world and acquire Throne, why is it necessary huge assets. These people are, however, finite beings to interpose the apparently extraneous notion of the and eventually the earth ends their striving. The sea sea? Could not the blue of the techeiles have directed us teaches us to control our physical desires and moreover straight to the heavenly throne? to search for an exalted meaning for our lives. The colour In answering this, the Chamudei Tzvi refers to the of the sea reminds us, in turn, of the sky and, with it, the well-known, opening Mishnah of this week’s chapter holy and pure nature of our spiritual being, our souls. of Pirkei Ovos. The Mishnah records the comment of Thus, both sea and sky are reminders of the dual Akavyo ben Mehalalel, “Examine three things and you aspects of our body and soul and, when more closely will not come into the grip of sin. Know from where you aligned in harmony, they assist us in preparing for the came and to where you are going and before whom you day when we will be required to give our accounting are destined to give a full reckoning. From where did you before Hashem. come? From an odious drop” etc. Many commentators query the formulation of this Mishnah. Having posed g the three fundamental questions at the outset, why does for distributin THANK YOU eg n O Akavyo find it necessary to repeat each one prior to its the Shabbos in corresponding answer? The principal explanation is that the first listing of the questions actually hinted at a different set of responses,
Monsey!
29 June 2019
כ"ו סיון תשע"ט
פרשת שלח לך
5
Jewish nation’s kedushah and vast reserves of spiritual strength.
Rabbi Alan Wilkinson Rabbi, Great Ormond Street Hospital
This, the Meshech Chochmah explains, is the meaning of the possuk, ‘Kalev quieted the people regarding Moshe.’ He called attention to their mistake in crediting Moshe for all the miracles, by saying, ‘We must go forth at once and occupy the land. We can do it,’ even without Moshe. Only Kalev was able to make this statement. If Yehoshua would have said this people would have interrupted accusing him of making a self-serving statement, as he was designated as Moshe’s successor.
Where is our Kalev?
C
urrently there seems to be a dearth of ‘leaders’. A national newspaper recently compared the current ‘politicians’ with the ‘leaders’ of previous generations. Unsurprisingly the comparison was not favourable. Throughout sefer Bamidbar we encounter different facets of ‘leadership’. This week Hashem told Moshe to choose twelve men – everyone a ‘Prince’, a ‘leader’. We know that they weren’t actually princes or leaders. Rav Moshe Feinstein zt’’l points out that there is such a thing as innate royalty. When a person has the prominence and elevation of character that befits a king, so that he could serve in that position if chosen, he is a king even if in fact he is not chosen. Yet most of these Princes did not demonstrate the leadership that would take Bnei Yisroel to the Promised Land. We know that two differed from the majority. The Torah, however, says that only one of the meraglim publicly objected to the adverse report: ’‘And Kalev quieted the people regarding Moshe…’ The Meshech Chochmah asks an interesting question. Why did Yehoshua remain silent? The underlying reason for the panic that seized the Bnei Yisroel was that they were dismayed by the prophecy of Eldad and Medad which reported of Moshe’s death and of Yehoshua’s subsequent leadership. Full of misgivings they asked, ‘How will we overcome these mighty giants, conquer these fortified cities without Moshe at the helm?’’ Kalev explained to them that they were wrong in attributing all the miracles to Moshe. The nation of Yisroel itself is worthy of miracles, and Moshe’s greatness flows from the
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Kalev demonstrated real leadership saying, “We must go forth at once and occupy the land. We can do it!” Kalev was rewarded for his defiance towards the meraglim. As the Torah states, “My servant Kalev, since he showed, a different spirit…” Yet, for all practical purposes his courageous stand bore no fruit at all. If we look closely at the pesukim we can see that his words did have an effect. The meraglim, noting the changed mood of the people continued their harangue, as we see in the next possuk, “the men…said…They are too strong for us.” They were forced to reiterate their negative message because Kalev had succeeded in inspiring the people with faith and confidence. Although Kalev’s success was of short duration, it was still a success. Rav Moshe Feinstein ztl says that there is a lesson in this for all of us. Just like the Halacha views the preservation of a person’s physical life to be of paramount importance, so much so, that we must desecrate the Shabbos to save a life even if it is to prolong a life for just a brief moment, so too in the spiritual realm, any achievement, even for a fleeting moment, carries great weight in Shamayim. Kalev teaches us another lesson too. His enthusiasm was not diminished by seeing his companions failures nor by old age. Forty-five years after the incident in our parsha he was still passionate about Hashem’s promise that we would successfully conquer Eretz Yisroel. As he says in Yehoshua: ”I was forty years old when Moshe, the servant of Hashem, sent me from Kadesh Barnea to spy on the Land, and I returned to him with the report that was in my heart…I fulfilled Hashem’s Will…Just as I was then, so too is my strength now for war, to go out and come in. So now, give me this mountain about which Hashem spoke on that day, because you heard on that day that there are giants and great and fortified cities there; perhaps Hashem will be with me and I will drive them out just as Hashem said.” Be’ezras Hashem we will be blessed with leaders who can strengthen our Emunah and observance of mitzvos so that we can merit the geulah and say “Let us ascend and take possession because we can surely succeed”.
COMING SOON!
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Oneg Shabbos Issue 207
Internalising the Heat of the Torah Rabbi Avraham Blickstein Rosh Kollel, Kollel Mevaser Israel, Darchei Hor’ah Institutions
A
major part of this week’s sedra is occupied with the infamous tale of the meraglim, the spies who set out to tour Eretz Yisrael and returned speaking badly of the land that Hashem promised His people. The Torah, at the start of their mission, informs us that “they were all men; the heads of the Bnei Yisrael”, and Rashi comments that the word “men” denotes importance, for at that time they were in fact fitting emissaries of the people. This statement is extremely difficult to comprehend. We are taught that the sin of the meraglim was so terrible that it caused them to die a sickening death, and lose their share in the World to Come. Furthermore, as a punishment for accepting their report, Am Yisrael have suffered for millenia, beginning with the tidings that they would wander forty years in the desert, and culminating in the destruction of the two Temples and
Idcehaangse Ex
the entire galut. How could it be that the righteous representatives of Hashem’s Chosen nation would fall to such depths and commit such a terrible sin as the meraglim did? To make matters more troubling, we encounter another Rashi discussing the travels of the meraglim. On the pasuk “[the meraglim] went [from the desert] and came [to Eretz Yisrael]”, Rashi relates that their intentions were evil both when they left and when they came. This is a direct contradiction to the Rashi mentioned above. How may we reconcile the two? Yirmiyahu Hanavi compares the Torah to fire. When one contemplates fire one observes an interesting phenomenon. Fire is a constant heat source; a “cold” fire does not exist. However, if something is placed in the fire, such as iron, it becomes hotter until its heat is like the fire itself, but as soon as it is taken out, it begins to cool down, until, eventually, the previous effects of the fire may be unnoticeable. The difference is obvious. The heat contained in the iron is “external” – it does not emanate from within, but is bestowed on it by something else – the fire. Fire itself is a heat source,
and therefore continues to give off heat, no matter what. With this we may better understand the downfall of the meraglim. Whilst they were in close proximity to Moshe and Aharon, the greatest teachers of the fire of Torah, they merely conducted its “heat” and behaved as righteous people. However, they did not internalise the Torah, and as a result, the moment they left from Moshe and Aharon’s presence, the heat started to wear off, and they were stripped to their bare essence – evil people. With each step away, they cooled down more and more, until they eventually sunk to a level that enabled them to be the bearers of such a terrible sin. When we learn Torah, we can make a choice. We may choose to allow ourselves to become better people and at one with the “Eternal Heat Source”, or merely to be those who “go through the motions”, practicing without meaning, never allowing the Torah inside our essence. The message of the meraglim is that only through real internalisation of the Torah are we safe from the pitfalls that surround us the moment we close our Gemara and step out into the street.
y Chachamim in Spanish, with Haskamot from man I am a writer and Torah-speaker in edition of the age angu ish-l Span the ive rece Friday I Mexico, Israel and New York. Every people. of s n and I distribute it to thousand Chofetz Chaim Heritage Foundatio in Spanish, for print books on Shmirat Halashon I am looking for sponsors to help me . My goal is to spread in all Spanish-speaking countries chessed, not for profit, to distribute speaking Jews. ish Halashon to thousands of Span the message and power of Shmirat Thank you and best regards! Salomon Michan
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29 June 2019
כ"ו סיון תשע"ט
פרשת שלח לך
7
Parenting
Series PART 4 OF 6
Criticism and Communication
Rabbi Malcolm Herman Associate National Director Seed UK
M
y late father zl was a Rov in a shul in Neasden. Neasden is an area of London which was in its heyday post-war. Once we arrived in the 1970s the area was no longer popular with young families and certainly not with frum people. Growing up there as an adolescent was challenging.
It was one Yom Kippur afternoon. I must have been about 14 years old. It was around 3pm. A long way from the beginning, yet still a number of hours to go to the end. As the Rov, my father sat at mizrach and I was somewhere at the back of the shul. I remember that I had found something to keep me busy and it wasn’t the machzor! Suddenly out of the corner of my eye I saw my father rise, fully bedecked in white of course. One hundred and fifty pairs of eyes
Everyday Parenting for Everyday Parents by Rabbi Malcolm Herman and Professor Irvine Gersch
watched him move from his seat in my direction. I realised that it was too late to start shokelling. I had been caught! It was probably quite embarrassing for my father. The Rabbi’s son misbehaving in shul on Yom Kippur. He came over to me. I don’t recall his exact words but to this day nearly 40 years later, I cannot forget the essence of his message. “Malcolm, I know that you are bigger than this. You know what Yom Kippur means and you are an ambassador for Yiddishkeit and for our family. This behaviour is inconsistent with who you really are”. I felt that I had let him down, for sure, but more than that I felt a surge of responsibility to live up to his expectations and my potential. It was only when I myself became a parent, that I realised the genius of his strategy. Instead of criticising me, he challenged me. I never asked him how long he had thought before choosing his words. But his choice was a life lesson. In the last article we highlighted the importance of positivity. In this article we elaborate on the process of healthy “criticism” – or more effectively, communication. Criticism is so often an attack on the person. In contrast, communication addresses the issue and leaves the personality intact. As an easy rule of thumb, when our sentence begins with the word “You are..” It is more likely to be an attack on the person. The Torah tells us in Vayikra 19:17 ית ָך ֶ ֔ הוֹכֵ ֤חַ תּוֹכִ ֙יחַ ֙ אֶ ת־ע ֲִמ
AVAILABLE NOW ON AMAZON OR AT LOCAL JEWISH BOOKSHOPS Practical, entertaining and highly recommended by parents and therapists. Only £15
Rav Samson Raphael Hirsch zt’’l points out that this phrase can also mean to “bring someone to selfawareness”. Often the best form of reproof is to allow the perpetrator to see for
themselves that their behaviour is wrong, as my father did so masterfully. If they can take a step back and observe it, they are much more ready to absorb it. Impose your view and they are liable to deflect and defend. Once we have chosen the right words, we still need to find the appropriate time. As we learn in Pirkei Avos 4:18 רבי שמעון בן אלעזר אומר אל תרצה את חבירך בשעת כעסו
Rebbi Shimon ben Elazar says, “Don’t appease your friend in his moment of anger…”. A person has to be in the right emotional space to listen. Otherwise our attempt to reason simply aggravates. When a teenager storms in, furious with his teacher because, “the test was impossible”, that isn’t the time to point out that a little more revision would have made it easier! The response will be outright rejection. They also need to be in a suitable place. Rashi learns that the continuation of the passuk “do not bear a sin because of him” means that we must not rebuke someone in public. This will cause embarrassment and that becomes our transgression. The same of course holds true when we discipline a child. It cannot be in the public domain. This risks humiliating the child. Rebuke is one of the most delicate mitzvos, bein adam lachaveiro. (see Erchin 16b in this week’s Daf Hayomi) Perhaps it is no less challenging than choosing a beautiful esrog! But choosing an esrog is an annual event, for parents this is a daily trial. However, with wisdom, discretion and sensitivity, it can actually be an unforgettable act of love.
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Oneg Shabbos Issue 207
SEVEN YEARS OF CONQUEST, SEVEN YEARS OF DIVISION שבע שחילקו מנלן? אב”א מדשבע כיבשו שבע.אישתכח דשבע כיבשו ואב”א מדלא משכחת להו י”ד שנה אחר אשר הוכתה העיר,חילקו
T
here is no explicit verse which states that the first fourteen years the Jews were in Eretz Yisroel comprised seven years of conquest and seven years of dividing the land. Our Gemara first discovered that in order for a pasuk in Yechezkel to be explained, there must have been a fourteen-year delay before the counting of the shemitta and yovel cycles of years commenced.
We determine that there were seven years of conquest by analysing a statement of Kalev, who was presented with the city of Chevron. In the verse (Yehoshua 14:7,10), he mentions that he was forty years old when he was sent by Moshe to spy the land. That was in the second year the Jews were in the desert. When he was given Chevron, he says that he was 85 years old. The Jews were in the desert for a total of 40 years, 38 of them after the episode of the spies and judgment to wander in the desert. Kalev was therefore 78 upon entering Eretz Yisroel, and he received Chevron seven years later, hence the seven years of conquest. The Gemara gives two source for the seven years of dividing the land. First of all, since we find that the years of conquest were seven, we can assume that the years of dividing were also seven. Additionally, the calculation of the fourteen years after the destruction of the Beis HaMikdash in the verse in Yechezkel can only be under- stood if the years of Shemittah did not begin until the Jews were in the land for fourteen years. If seven of those years were conquest, the remaining seven must have been years of dividing the land. The Acharonim (see Chazon Ish, Shvi’is #3) struggle to understand the first answer of the Gemara, that since we know that there were seven years of conquest there must have also been seven years of division. What is the reasoning of this statement?
Sefer Mutzal Me’Eish notes that with the second answer and the calculation from the verse in Yechezkel, we no longer need the proof from Kalev, because the fourteen-year delay of conquest and division of the land is now fixed. He also points out that the verse in Yechezkel implies that the fourteen years about which the prophet speaks include the year of the destruction of the Beis HaMikdash. Therefore, Yechezkel was speaking about a date only thirteen years after the destruction. This would result in there being only six years of dividing the land, not seven.
Sefer Mutzal Me’Eish explains that we need all the reasons in order to arrive at a complete understanding. Kalev’s statement teaches that the conquest was seven years, and the statement of Yechezkel teaches that there were a total of fourteen years until Shemittah was counted, and the Gemara comments that it makes sense that the years of division were seven, not less than those of conquest.
188 DAYS
CO U
ערכין י"ג
Distinctive Insight
E TH
Daf Yomi WEEKLY
DOWN TO NT
Siyum Hashas
Stories from the Daf THE NEVEL ...““לא היו אומרים בנבל
On today’s daf we find that a minor could not play a nevel or kinor. When the Gaon of Kutnah, zt”l, was with the Chiddushei HaRim, zt”l, the renowned Rav Aizel Charif, zt”l, came for a visit. The three spent a long time talking in learning until the Chiddushei HaRim invited them to lunch with him.
At the meal, they began to discuss aggadic teachings. Rav Aizel was a big expert in midrash and aggadata, but when it came to Yerushalmi he literally knew every word by heart. Before birkas hamazon the conversation turned to a statement in the Yerushalmi in Sukkah regarding a nevel discussed on today’s daf. “In the Yerushalmi we find that the nevel is called nevel since it is malbin other instruments. What do you suppose that means?” asked the Chiddushei HaRim.
Rav Aizel replied immediately, “I don’t understand the question. The meforshim on the Yerushalmi in the fifth chapter of Sukkah explain that its sound is so good that it puts other instruments to shame; the word מלביןis like פנים הלבנת, a humiliation which whitens one’s face. Firstly, the word נבלis the same letters as לבן. And it also refers to נבלה, since the beautiful music it makes generates disgust for all other instruments.” “Did you think I didn’t see the meforshim there?” replied the Chiddushei HaRim. “My question is why they chose to call the instrument a name with such negative connotations. Why not call it some- thing which alludes to the beauty of its music without focusing on the negative?” The Chiddushei HaRim waited a moment and then answered his own question.
“I will tell you what I think. They called it nevel because one who shows other people up with his exceptional talents is the ultimate nevel!”1 אות שנ"ו,מאיר עיני הגולה
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29 June 2019
כ"ו סיון תשע"ט
פרשת שלח לך
9
Restoring the primacy of Choshen Mishpat Under the auspices of Harav Chaim Kohn שליט"א
Rabbi Meir Orlian Halachah Writer, BHI
DEFECTIVE PLUMBING The Brachs spent a good part of their time traveling and visiting plumbing their children. They arrived one Thursday afternoon to visit their daughter, but discovered that the plumbing in the apartment they’d rented was problematic. The shower and toilet backed up and emitted a foul odor. “We can’t live this way!” declared Mrs. Brach. Mr. Brach contacted the landlord. “There is a problem,” the landlord acknowledged. “We’ve had to fix it a number of times. The plumber won’t be available before Shabbos, though. After the weekend, I can call him again.” Mrs. Brach spoke with her daughter. “I know that you like your privacy,” the daughter said, “but we have room for you. You’re welcome to move in with us!” “We don’t want to impose on you,” said Mrs. Brach. “It will be our pleasure to have you for as long as you want,” said the daughter. “We’re happy to host you for the whole visit!” Mrs. Brach discussed the issue with her husband. “The situation does not sound promising,” she said. “It will be a few days until the plumber comes, and it’s not clear that he’ll solve the problem completely.” They decided to accept their daughter’s offer. Mr. Brach notified the landlord that they were vacating the apartment and wanted their money returned. “You misled us,” he argued. “The apartment is not fit for living.” “What’s the rush?” asked the landlord. “After the weekend, the plumber will come and fix it.” “We’re not interested in waiting!” replied Mr. Brach. Mr. Brach and the landlord came to Rabbi Dayan. “Are
we entitled to cancel the rental and demand a refund?” Mr. Brach asked. “Just as mekach ta’us (purchase under false pretenses) or mum b’mekach (defective merchandise) applies to a sale, it applies to a rental, which is like a purchase for the designated time,” replied Rabbi Dayan. “If the apartment turns out to be defective, the tenant can void the rental and demand a refund. Defective plumbing that hampers daily living is sufficient basis to claim mekach ta’us; even a constant foul odor is considered unbearable” (C.M. 155:34; 232:3; Pischei Choshen, Sechirus 4:4). “What if I were to fix the plumbing completely?” asked the landlord. “Halachah distinguishes between a temporary defect (mum over) and a permanent one,” answered Rabbi Dayan. “Rosh (Responsa 96:6) addresses the case of one who sold a house in another city, but gentiles had removed some windows and doors and dirtied the walls. He ruled that the sale was valid, since the defect was proportionally minor and transitory; the structure of the house remained intact. Thus the seller can uphold the sale and refund the amount needed to restore the house to its initial state” (C.M. 232:5; Pischei Choshen, Onaah 13:4).
“Halachah distinguishes between a temporary defect (mum over) and a permanent one”
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
10
Oneg Shabbos Issue 207
MIDDOS דרגה יתירה Rabbi Zalman Guttman Ramat Shlomo
…ועשיתם אשה לה‘ עולה או זבח (ג-לעשות ריח ניחוח לה‘ וכו‘ )טו
O
nce upon a time there was a leaf on an old maple tree that was extremely unhappy. “If only I could fly and be free, rather than be stuck forever to this tree,” it thought. “I would explore new places, see interesting sights, experience life. Hashem, if only I could fly.” So Hashem brought a strong gust of wind, which detached the leaf from the maple tree. Up, up it flew, higher and higher, faster and faster. The little leaf was overcome with joy at its good fortune. At last it could fly. Then, as the wind died down, the little leaf dropped to the ground, and without its source of sustenance, it shriveled up and died. The quest for total pleasure is a never-ending battle, and the results, are short lived. The only truly wealthy person is one who is satisfied. One who has inner peace and enjoys what he has. One who is so involved in material pursuits that it overtakes his life, is nothing but a pitiful pauper. The Chofetz Chaim zt’’l says that there is no greater poverty than this. One’s lot in life constitutes the tools Hashem has given him for the role he is expected to play. Some need financial wealth, possibly to function as distributors of Hashem’s funds; others need poverty to achieve the personal growth that is born out of adversity. Only Hashem knows who needs which tools. Although one may view another’s possessions or talents as better or more valuable than his own, he must remember that he personally would likely have no use for them. Wanting to obtain what belongs to another, or desiring to be what another person is, can be compared to the leaf on the maple tree who thought he could fly. All you’re doing is setting yourself up for a fall!
SHEMIRAS HALOSHON
FOOD FOR THOUGHT TO SPARK N CONVERSATIO
NOW THAT I KNOW, WHAT SHOULD I DO? YOU’VE HEARD NEGATIVE INFORMATION THAT HAS A CONSTRUCTIVE PURPOSE FOR YOU. NOW WHAT? SHOULD YOU BELIEVE IT? MAY YOU ACT ON IT? THE DILEMMA
Things have been disappearing from your yeshiva dorm, including your Shabbos cufflinks and your MP3 player. Someone has informed you that he believes the culprit is your roommate and friend. Should you distance yourself from your roommate or ignore the reports? Should you hide your valuables?
Don’t worry, be happy!
THE HALACHAH You may not accept the report as true. Nor should you change the way you treat the person in question. However, you should look into the situation further, and meanwhile take precautions to protect yourself based on what you’ve heard. For instance, don’t leave your wallet lying around.
RECOMMENDED SPEAKER
RABBI AVI WIESENFELD 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.
29 June 2019
כ"ו סיון תשע"ט
פרשת שלח לך
11
Sages through Ages THE
Dr Benji Schreiber
Rabbeinu Tam
Ramerupt, France 1100 – Troyes, France 1171 ד‘ בתמוז Rav Yaakov ben Meir, known as Rabbeinu Tam, was one of the leading Baalei Tosafos. He was born in Ramerupt, Northern France and lived in the area for his whole life. His mother, Yocheved was one of Rashi’s daughters. His brothers were also Baalei Tosafos. Rav Shmuel - the Rashbam - was 15 years older than Rav Yaakov. He wrote a commentary on Chumash and some of the Gemoro, where there is no Rashi, such as most of Baba BaSra. Another brother was Rav Yitzchak, the Rivam. Rav Yaakov was known as Rabbeinu Tam, although it was not his name, probably because his namesake, Yaakov Avinu, was described as יעקב איש תם יושב אהלים, a perfect man. Rabbeinu Tam learnt Torah from his father, Rav Meir and later from his brother, the Rashbam. Rabbeinu Tam had two sons, Yosef and Shlomo. As a financier and wine-merchant, Rabbeinu Tam’s wealth, often strained relations with the Christian noblemen of his day. In his middle-age he had a terrible experience and a narrow escape from death. In 1147, on the second day of Shavuos, the Crusaders forced their way into town and pillaged and massacred many Jews. They broke into Rabbeinu Tam’s house, plundered all his wealth, and wounded Rabbeinu Tam five times. He was, however saved the last moment by a nobleman who had business dealing with Rabbeinu Tam and told the mob he would convert him to Christianity in order to placate them. Rabbeinu Tam established a Yeshiva in Ramerupt, teaching the Torah to scores of distinguished Talmidei Chachomim. Legend has it that each of his students became an expert in a chosen masechta of shas.
day as a day of fast and mourning, and it was observed throughout France and England. He was a leader of the community and of Jewry as a whole, he enacted some local takkanos and defended minhogim.
Famous Piskei Halacha
Legend has it that when Rashi was holding his infant grandson, the baby touched the tefillin that were on Rashi’s head. Rashi predicted that this grandson would later disagree with him about the order of the scripts that are put in the head tefillin. Regardless of the episode’s veracity, Rabbeinu Tam did disagree with the opinion of his antecedent. The Shulchan Aruch rules that only a man renowned for his saintliness should wear the tefillin of Rabbeinu Tam. Today, most chassidim wear Rabbeinu Tam tefillin for the last part of Shacharis and some Sephardim wear them both together.
Another halachik disagreement between Rabbeinu Tam and Rashi concerns the placement of the mezuzah. Rashi rules that it should be mounted on the doorpost in a vertical position; Rabbeinu Tam holds that it should be mounted horizontally. In a compromise solution, most Ashkenazi Jews place the mezuzah on the door in a slanted position. Rabbeinu Tam ruled that Shabbos ends 72 minutes after sunset, with Bein Hashmoshos starting 13 ½ minutes before that. Some people, especially Chassidim, are particular to wait until “Rabbeinu Tam” time on Motzei Shabbos,
Writings
He is one of the most important of the Tosafos, with important opinions throughout Shas. In 1149 he completed his famous book called Sefer Hayoshor. He was also an authority on the Hebrew language and grammar, a poet and a composer. Some of his piyutim were included in the machzorim of many communities. The famous poet and commentator, Rabbi Abraham ibn Ezra of Spain, was a great admirer of Rabbeinu Tam’s poetic genius and carried out a friendly correspondence with him.
In his later days Rabbeinu Tam again saw cruel persecution, with many Jews preferring to be burned at the stake rather than give up their faith. About a month before Rabbeinu Tam passed away in Troyes in the year 4931 (1171), thirty one prominent Jews sacrificed their lives at the stake in the city of Bloyes al kiddush Hashem, and Rabbenu Tam proclaimed that
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