208. Oneg Shabbos Korach by Oneg Shabbos

Issue

208

‫בס"ד‬

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

‫מוצאי שבת‬

‫פרשת קרח‬

‫ג' תמוז תשע"ט‬ 6 July 2019

‫קבלת שבת‬

JLM

MAN

LON

JLM

BMTH

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GHD

MAN

LON

JLM

BMTH

GLSCW

GHD

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

to understand this, we have to analyse who Kayin and Hevel were, how Moshe combined both of their qualities, and where Korach was found lacking. Broadly speaking, there are two types of people who walk this planet. There are those who are tremendously charismatic, ambitious, and carry a heavy influence on others. And there are those who humbly keep themselves to themselves. The former has an obvious advantage - they affect the world and inspire others. Yet this type also has a risk of becoming too haughty. The latter has the advantage of humility, they are often therefore liked, but has the disadvantage of not seeing or correcting the world - not stepping up to the plate when things need changing and improving. In this vein, the Gemara in Gittin (56a) tells us that the humility of Rabbi Zechariah ben Avkulas destroyed the Temple. For Rav Zechariah did not object when the Sanhedrin rejected the korban of the Roman ruler, nor did he take a stand against Bar Kamtza for blemishing the animal. Passivity can be destructive too. Kayin was the first character, whilst Hevel was the second. The name Kayin comes from the root kinyan, meaning to acquire, conquer, and cover territory. He was someone who moved, someone who acted, and someone who had ideas and plans. It was thus his idea to bring a

Rabbi Daniel Fine Community Rabbi, Stanmore and Canons Park US; Hasmonean Beis Programme

Ambition & Perspective This dvar Torah is fully from Rav Tzvi Kushelevsky ‫ ;שליט''א‬albeit slightly atypical in style.

"And Korach, son of Yitzhar son of Kehas took." (Bamidbar 16:1) If one takes the gematria of Hevel (37) away from the gematria of Moshe (345) you get the gematria of Korach (308), Arizal, Sha’ar Hapesukim Korach 16. What does the Arizal mean; how can one remove the numerical equivalent of one person from a different person, to end up with a third person?! In order

‫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

‫הב' אברהם יוסף אריה‬ ‫בן רוחמה אילה נ"י‬

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‫ספר בראשית‬ ‫לע"נ‬ ‫אריאל יהודה ז״ל‬ ‫בן ר׳ פינחס צבי נ״י‬ ‫קליין‬

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Please daven for

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

N OW R E A

‫ספר ויקרא‬

korban to Hashem. Hevel, on the other hand was the second type of person. His name Hevel means ‘nothingness,’ reflecting humility, and instead of having the korban idea himself, he simply copied the idea from Kayin: and Hevel also brought... (4:4). The Torah requires us to take the best of both of these characters; to marry ambition with humility. This is who Moshe was. On the one hand he was a leader, rising to new heights, and continuously doing and reaching new targets. But on the other hand he was the most humble person that ever lived. He was both Kayin and Hevel, so to speak. Korach, on the other hand, had all the ambition and family lineage of Moshe, without the humility of Hevel. This is what pushed him over the rails to rebel and not be considerate of other people nor his own suitability for the task. Appropriately, Moshe has Korach swallowed and buried in the ground; a throwback to Kayin who brought his korban from the fruits of the ground (4:3). This is what the Arizal meant: Moshe (total ambition) minus Hevel (humility) equals Korach. Our lesson is to play to our strengths; to recognise our qualities and traits and couple them with requisite self-analysis and humility, whilst not stifling any ambition.

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Oneg Shabbos Issue 208

The Test with the Staffs ‫שׂר מַ ּטֹות‬ ָ ָ‫ ׁ ְשנֵים ע‬...‫ִש ָׂראֵ ל ו ְַקח מֵ ִא ּ ָתם מַ ּ ֶטה מַ ּ ֶטה לְ בֵ ית ָאב‬ ְ ‫דַ ֵּּבר אֶ ל ְ ּבנֵי י‬

Speak to Bnei Yisrael and take from them one staff for each father’s house… twelve staffs (17:17) nation is essential and immutable. It is with this in mind the Midrash1 states that when Levi was born, the angel Gavriel brought him before Hashem, Who called him “Levi”, referring to the twentyfour gifts of kehunah that would accompany (‫ )ילוו‬him.

Rabbi Immanuel Bernstein Journeys in Torah based on the Meshech Chochma

With Korach and his men having received punishment in such a decisive manner for their insurrection against Hashem’s word as transmitted through Moshe, is it difficult to know what meaningful claim could still exist that would be addressed through the test with the staffs.

This was the message of the test with the staffs. In this instance, no expression was given to any status that did not accrue to that the staff will remind them that the tribe from birth. For this reason, choice of Aharon is inherently based Menasheh and Efraim were not and hence, will endure forever represented by two separate Natural Distinction staffs. The division of Yosef into The Meshech Chochmah two tribes was a result of Reuven explains: The mistake of Korach and his men was that they having lost the firstborn status with which he was born, thought the choice of Aharon (and, by extension, the tribe which was then taken up by Yosef based on his merit. of Levi) was based on merit alone. If so, then should they Indeed, for this reason, it appears that the division of at some point become lacking in merit, they should forfeit Menasheh and Efraim into two distinct tribes is not their status and others more deserving could assume permanent, as pointed out by the Rashbam and Tosafos in their role. They did not realise that Aharon’s status was Bava Basra,2 citing the pasuk in Yechezkel3 regarding the inherent and hence not subject to change, as surely as future inheritance of the land of Israel: “‫שעַ ר יֹוסֵ ף אֶ חָ ד‬ ַׁ – the choice of the Jewish people themselves as Hashem’s the gate of Yosef will be one.”

Kehunah and Kingship For Aharon’s staff to blossom in this setting was an indication that his status was likewise inborn and innate. In this regard, the Sifrei4 states that the covenant of kehunah which was formed with Aharon was greater than that of kingship which was formed with David. For although some of Aharon’s descendant’s may be unworthy, they retain their status as kohanim, while the unworthiness of David’s descendants led to the dissolution of the institution of kingship until such time as it will be merited again.

A Safeguard for All Times For this reason, after the test, Hashem commanded Moshe to place Aharon’s staff in the Kodesh Hakodashim, “As a safeguard for those of contention, so that their complaints shall cease forever.” In order words, should people in the future claim that Aharon and his sons were worthy of the kehunah but his descendants have since lost that worthiness, the staff will remind them that the choice of Aharon is inherently based and hence, will endure forever. 1 Cited in Rashi to Bereishis 29:34. 2 122a. 3 48:32. 4 Korach, sec. 119.

6 July 2019

‫ג' תמוז תשע"ט‬

‫פרשה קרח‬

NCE THE INDIGNA OF DIFFERENCE The Sefas Emes utilises a cryptic comment of Rabbi Dovid Roberts Rav and Mara De’asra the Zohar to Kahal Adass Jisroel, Berlin, Germany explain the inner meaning of the Machlokes of Korach. The Zohar Hakadosh explains that Korach was aiming to fight ‘Shabbos & Sholom’ His argument was designed to wreck the unity and harmony of Creation itself. The architect of his demise had therefore to be Creation itself. ‫ואם בריאה יברא ה’ ופצתה האדמה את פיה‬ Rashi quotes the Gemara in Sanhedrin ‫ורבותינו פירשו (סנהדרין קי) אם‬ ‫בריאה פה לארץ מששת ימי בראשית‬ ’‫מוטב ואם לאו יברא ה‬ Moshe Rabbenu makes an extraordinary demand of Hashem. If the ‘mouth in the Earth’ was already written into the DNA of Creation during the 6 days of Creation, that is good. But if not, Hashem will have to do something that he has not done since then, i.e. engage in an act of Creation ex nihilo to obliterate Korach and his followers. Machlokes – division and fragmentation were introduced into creation on Day Two (the number implying multiplicity). The upper and lower realms were separated and gehinom was created. Shomayim was no longer in direct contact with eretz. Shomayim itself is the paradigm of unity, consisting of two conflicting elements (in their spiritual primordial forms of din and chessed) fire and water. These cannot normally coexist, one extinguishes or evaporates the other. But Hashem acts as a supreme conciliator – Oseh sholom bimeromov – He makes peace in his upper realms. Shabbos is the ultimate expression of harmony and unity – ‫ – רזא דאחד‬the resolution of the tension between opposing concepts. The harmony of being able to unite conflicting forces finds expression in the duality1 of ‫ מתן‬,‫ עונשה כפול‬,‫ עומר כפול‬, ‫ לחם משנה‬,‫זכור ושמור‬ ‫מזמורה כפול‬2 ,‫שכרה כפול‬

All aspects of Shabbos speak to the unity of creation – the challenges posed by fragmentation and division can all be resolved in Shabbos. The dissonance and clash of ideas and forces that torment us though the week - self and other, inner and outer, head and heart, body and soul - are all synthesised into a glorious, regal oneness that acknowledges Hashem (the ’‫ טוב להודות לה‬as the fulfilment of the ‫ כי טוב‬omitted on day 2!) as the supreme source of all3, and the consequence is a serenity and inner peace that is a foretaste of Olam Habba. The Gemara in Shabbos 10b describes Shabbos as a gift - Matanah tovah yesh li b’beis genazai, I have a good present4 in my treasure house I would like to give to Bnei Yisroel. Similarly, Hashem sanctified the kohanim with a special gift called the kehunah. Korach argued with Shabbos because he argued with the concept of a gift from Hashem which is a total chessed and can’t be earned. Bnei Yisroel can use their kedushah to establish Yom Tov, but they can’t create a Shabbos. Shabbos is a gift from Hashem. However, an important caveat is required. One cannot aim for unity as an overarching goal, if one does not first acknowledge, respect and appreciate boundaries. There are real differences between day and night, man and woman, ‫ קודש‬and ‫ ישראל‬,‫ חול‬and ‫עמים‬. The absurd and pernicious attempts of society to blur these distinctions is, in essence, an attempt to unravel, deny and violate Creation5 itself. ‫ יכולים אתם להפוך בקר‬,‫גבולות חלק הקב”ה בעולמו‬ ‫ שנאמר (בראשית א) ויהי ערב‬,‫לערב? כן תוכלו לבטל את זו‬ ‫ויהי בוקר ויבדל‬ Hashem has designated boundaries which are immutable. Korach refused to accept this (we are all equally holy), and argued that the power structures were artificial constructs, not Divine. His indignance was the result of his inability (or unwillingness) to accept difference. Without acknowledging the Divine provenance of real difference, there can be no ‫שלום‬, no ‫ שבת‬and no real purpose to our ‫עבודה‬.

1 See Maharal Tiferes Yisroel 30 for an elaboration of this idea with regard to the unity of marriage – (note the double expression in lecha dodi – ‫)!בואי כלה בואי כלה‬ 2 The entire theme being the ability to accept the sovereignty of Hashem, despite appearances to the contrary, the tension of ‫ מזמור‬as fragmentation (‫ )לא תזמור‬clashing with the round wholeness of ‫( שיר‬both as poem and ‫שיר‬, the round ring worn by animals ‫)’משנה שבת פ”ה משנה א‬ 3 In a fascinating aside the Sefas Emes, also explains the concepts of Kedusha and Tahara referring to the Kohen and Levi respectively – the latter being attainable, the former ultimately a gift, thus Divinely ordained (‫)עי’ מסלת ישרים פכ”ו‬ 4 Is there any other sort? Again, perhaps an allusion to the ‫ טוב‬omitted on day 2. 5 Deeming some of these as mere ’social constructs’ is as unhelpful as it is unpalatable to the Torah mindset.

Oneg Shabbos Issue 208

“But the children of Korach did not die” ‫סלָה‬ ֽ ֶ ּ ָ‫ְהֽלְ לּ֥וך‬ ַ ‫ֹֽושבֵ ֣י בֵ יתֶ ֑ךָ ֜ ֗עֹוד י‬ ְ ׁ ‫ַאש ֵרי י‬ ְׁ

Rabbi Gideon Schulman Rosh Chabura UK, Keter HaTorah

Happy are those who dwell in Your house; they forever praise You. Selah.

hy am I starting with the opening line from Ashrei? Because this line unlike the rest of Tehilla le David, which we are obliged to say three times a day, is attributed to the sons of Korach – the villain of this week’s parsha.

In fact, the Gemara (Bava Basra 14b) lists the sons of Korach among the ten authors of tehillim and there are many more attributed to them. They are even considered to be the forefathers of Shmuel HaNavi. Unlike their father, the sons of Korach managed to survive being swallowed by the earth, with the pasuk stating:

‫ת־ּפיהָ ו ִַּתבְ ַל ֥ע א ֹתָ ֛ם וְאֶ ת־ ֖ק ֹ ַרח ּבְ מ֣ ֹות הָ עֵ דָ ֑ה‬ ִ֗ ֶ‫ו ִַּתפְ ַּ֨תח הָ ָ֜א ֶרץ א‬ ‫ׁשים ּומָ אתַ ֙יִם ֙ ִ֔איׁש ַוּי ְִהיּ֖ו לְ ֵנ ֽס ּובְ נֵי־ ֖ק ֹ ַרח‬ ֤ ִ ּ ‫ֲמ‬ ִ ‫ַּב ֲא ֹ֣כל הָ ֵ֗אׁש אֵ ֣ת ח‬ ‫ֹא־מֽתּו‬ ֵ ‫ל‬ “and the earth opened its mouth, and swallowed them up together with Korach, as that company died, as the fire devoured two hundred and fifty people, and they became a sign. But the children of Korach did not die” (Bamidbar 26:10-11).

So how did the sons of Korach come so far from their roots? Did we not read the following over Shavuos a few weeks ago: ָ ‫אנ ִֹכ֞י ה' אֱל‬ ‫ׁשים‬ ֥ ִ ֵ‫ל־ׁשּל‬ ִ ַ‫ֹקיך ֙ אֵ ֣ל ַק ָּנ֔א ּ֠פ ֹ ֵקד ֲעוֺ֨ן ָא ֹ֧בת עַ ל־ ָּב ִנ ֛ים ע‬ ָ ֽ ‫ּכִ ֣י‬

‫ָאֽי‬ ֑ ‫ל־רּבֵ עִ ֖ים לְ ׂש ֹ ְנ‬ ִ ַ‫וְע‬

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"For I Hashem your G-d am an impassioned G-d, visiting the guilt of the parents upon the children, upon the third and upon the fourth generations of those who reject Me". (Shemos 20:5) According to Rashi, Korach’s sons were swallowed up with the rebels, but at the last moment repented. A sanctuary appeared before them and they took refuge. Hashem gave them a chance based upon the faint glimmer of hope that teshuvah entered their thoughts. So can teshuvah enable us to shake off both our own sins and those of our fathers? The prophet Yechezkel (18) brings to our attention that there is a misconception in this area. He says: “But suppose this son has a son who sees all the sins his father commits, and though he sees them, he does not do such things. He will not die for his father’s sin; he will surely live.” Ibn Ezra adds that the remembering of sins until the fourth generation should be seen positively: “perhaps the sinner will repent, or, perhaps a child will be born who is better than the father”. This means that rather than being held to the actions of our fathers, whether or not our sins are remembered depends on our own actions. We can derive many messages from this. Firstly, Hashem never gives up on us – he saved the sons of Korach on the smallest glimmer of hope of their teshuvah. Secondly, no one is beyond the scope of redemption and we can turn around the worst situation to use as a force for greatness. Korach’s sons came within an inch of being trapped in gehinnom to writing words that Jews all over the world say as part of our prayers every day. While our lives are not usually quite so dramatic, we all have things that we wish we had done differently. May we all reflect on what lessons we can learn from the past and what good we can do as a result for ourselves, for our families and for our community.

6 July 2019

‫ג' תמוז תשע"ט‬

‫פרשה קרח‬

Rabbi Eli Mansour

The Edmond J Safra Synagogue

his week’s parsha, Parashat Korach, describes the revolution waged by Korach and his cohorts against Moshe Rabbeinu. Korach says to Moshe, “Why do you raise yourself about Hashem’s congregation?” He accuses Moshe Rabbeinu, who the Torah (Bamidbar 16:3) describes as ‘humble’, as being arrogant, holding himself above the rest of the people, and taking power and leadership for himself. Interestingly, after the sin of the Golden Calf, as well as after other sins committed by the Jewish people, Moshe Rabbeinu defended the Jewish people. Here, however, Moshe prays to Hashem that He should “pay no regard to their oblation.” Even the nation is surprised by Moshe Rabbeinu’s reaction. After the people are punished, they complain, and accuse Moshe and Aaron of “bringing death upon the Hashem’s people.” This is the only case in the Torah in which Moshe Rabbeinu actually wishes ill upon the Jewish people. Why is his reaction so severe? In addition, one might ask why the Torah even records this incident. The Torah does not relate every episode. Indeed next week’s parsha occurs in the fortieth year; the Torah omits the events of over thirty eight years, until the fortieth year. So what is the lesson of this parsha? I would like to suggest that this Parsha, is the most important parsha in the Torah. The Rambam, in his Commentary to the Mishna (Sanhedrin Chapter 10), enumerates the Thirteen Principles of Faith. He insists one should “know, and review them many times.” He writes that while one who is punished, one who doesn’t believe in one of the Thirteen Principles forfeits his share in the World-to-Come. The Rambam presents the Eighth Principle. The Eighth Principle is that the Torah is from the Heaven. It must be believed that the while of this Torah which is in our hands is the Torah that was brought down to Moshe Rabbeinu, as all of it is from Hashem… Similarly its interpretation as it has been handed down is also “from the mouth of the Mighty One.” That which we observe today such as the form of the sukka, the lulav, the shofar, the tzitzit, the tefilin and other such forms are the actual forms which Hashem told to Moshe and which he told us to do. He continues to assert that all of the verses are of equal value, as they were all given to Moshe Rabbeinu

by Hashem. That is why, according to our Sephardic tradition (based on the practice of Rambam), we do not stand when the Ten Commandments are read out loud from the Torah. Since all verses are of equal importance, why should we stand for some verses and not others? The Rambam derives this principle from a verse in this week’s parsha.

"To disagree with Moshe Rabbeinu is to disagree with Hashem"

The verse on the basis of which this Eighth Principle is attested is his (i.e. Moshe) saying, “by this, shall you know that the Hashem has sent me to do all of these things... for it is not from my heart” (Bamidbar 16:28).

In other words, Moshe asserts that all of his actions are based on the words of Hashem. From this the Rambam derives that the Torah, as transmitted by Moshe Rabbeinu, is an accurate reflection of Hashem’s words. If so, we might suggest that Korach didn’t just challenge Moshe Rabbeinu’s leadership; he challenged whether the Moshe was indeed transmitting the Torah accurately. He denied the veracity, and the origin of the Torah. Moshe Rabbeinu immediately understood that at the heart of Korach’s rebellion was the denial of the Divine origin of the Torah. If so, not only did Moshe Rabbeinu deny this, saying that the Torah is “not from my heart,” he realized that unlike other sins, this deserved a swift and definite punishment. For this reason Parsaht Korach is so important. It was written in order to emphasis the centrality of the Rambam’s Eighth Principle of Faith, the Divine origin of the Torah. This is why we need to be so careful when someone comes to change a tradition of the Torah. To disagree with Moshe Rabbeinu is to disagree with Hashem. Reading Parashat Korach should lead us to recommit ourselves to the Rambam’s Eighth Principle. We need to accept all of the Torah, including those parts which we don’t understand. The Principles of Faith are not negotiable. There are many “Korachs” of our generation, as the verse says, “and the sons of Korach did not die,” and we pray that Hakadosh Baruch Hu will give us the strength not to be fooled by those who present us falsehoods. G-d willing those who uphold this principle will merit a portion in the world to come. With thanks to Rabbi Mayer Winter of ‫בין גברא לגברא‬

Oneg Shabbos Issue 208

)‫ ג׳‬,‫ויקהלו אל משה ועל אהרן (ט״ז‬

Rabbi Chaim Yosef Kofman ZTL

Korach was considered one of the gedolei hador, but when he chose to quarrel with Moshe he met his downfall.

ot only for him, but for his entire family and even the little children. The Chofetz Chaim says that machlokes is particularly harmful to children. A child must reach at least legal adulthood before the courts punishes him. The Heavenly Court punishes when a person is as least twenty years old. But, in the Korach rebellion, even infants were swallowed up by the earth. The core of machlokes may begin over a genuine issue, but before long, it flares out of control and takes on a life of its own. Brothers and relatives may start to argue over a yerusha of a few thousand dollars. It begins with money, but once it gets started it leads in all sorts of other directions. Families stop going to each other’s simchos and even stop talking to one another. It may have started with money but it quickly becomes a personal conflict where one will not let the other win, with each side saying that it’s the principle of the matter. We therefore must avoid that first step. The Mishnah states (Avos 5:17) that an argument not for the sake of heaven will not have lasting results. This machlokes is like Korach and his followers. Chazal are puzzled by this description. Shouldn’t the Mishnah have said Korach and Moshe? Rav Shimon Schwab zt’’l explains that in an argument l’shem shamayim, both parties are interested in hearing the

s a e IEd xchange

The Baal “Machsheves Halev” Yorzheit: 25 Adar II 5779

opinion of the other, such as Hillel and Shammai. Since their goal is to arrive at the truth, both sides of the argument must be heard. But, in a machlokes shelo l’shem shamayim, there is no interest in both sides trying to discover the truth. Moshe Rabbenu never came into the picture since they were not interested in Moshe’s reasoning - they were only interested in their own position. Therefore, their dispute never had two sides. There was only one – Korach’s and his followers! The Gemara (Brachos 58) tells us that just as people’s faces aren’t alike, so too, are their opinions never alike. My machshava here is; that no one is bothered by the differences in appearance of people’s faces. By the same token, no one should feel that we all must share the other person’s opinions exactly. My bracha to everyone is that we should realize that each month, when we ask for chaim shel osher v’chavod it does not refer to looking for kavod for ourselves, but rather we are asking for kavod to bestow on other people. If we would be more tolerant and accept the fact that the views and opinions of others may differ from ours, we would go a long way toward avoiding machlokes and living a more pleasant life.

Dear Oneg Shabbos, n, it was missed. I'm happy it's up and running agai a great idea. I have been thinking was it k and thought I saw your ideas exchange this wee t my name put it into fruition, I also do not wan of a new project but don’t know how me where ram Prog im Ubon Ovos zing ept to the ama involved. The idea is a similar conc y afternoon Frida or day hers homes for either Shabbos grandchildren attend their grandfat h (all to tora dvar a e, gam a play , story tes, read a where they sit together for 15 minu k) and wee y ever thing everyone is doing the same be provided by this programme so pursuing h wort idea an this think you If ide treats! obviously the grandparents can prov k in your ideas exchange. please feel free to include it one wee ter) Thank you. (Anonymous, Manches If you like this idea and wish to help in

making it happen please be in touch

via the details below.

If you have a communal project idea but don’t know where to start, post it on the ideas exchange and ‫בע''ה‬ someone with experience & expertise will see this box and be in touch. Contact ideas@oneg.org.uk

6 July 2019

‫ג' תמוז תשע"ט‬

‫פרשה קרח‬

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

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

Rabbi Meir Orlian Halachah Writer, BHI

he Siegels were celebrating their son’s aufruf. They had a small crowd, so they were going to cook themselves and eat the meal in the shul. Their neighbors, the Kaplans, had a gemach of simchah items, which they would rent out for events. “I’d love to get their simchah items, but the Kaplans are away for the month,” Mrs. Siegel said to her husband. “I tried contacting them, but haven’t been successful.” “The items are in their garage, and we have a copy of the key,” said Mr. Siegel. “I could just take them.” “Take the items without asking?” asked Mrs. Siegel incredulously. “Why not?” replied Mr. Siegel. “They’re meant for rent, anyway.” “I’m not comfortable with the idea,” said Mrs. Siegel, “but if you think it’s not a problem, go ahead.” Mr. Siegel took an urn, three hotplates and some boxes of vases and flowers from the garage. He took them to the shul and set them up in the room where they were going to eat. Mr. Siegel plugged in the urn. It heated for twenty minutes and then shorted. He tried another outlet, but the urn would not work. “It seems that something burned out,” Mr. Siegel sighed. He quickly borrowed an urn from another neighbor. After Shabbos, Mr. Siegel placed the items on the curb to load into his car. Without warning, a branch fell from above, smashing the vases in one of the boxes. When Mr. Kaplan returned, Mr. Siegel said: “We have some business to discuss.” “What happened?” asked Mr. Kaplan. “We took items for the aufruf from your gemach with intention to pay, but a bunch of things went wrong,” Mr. Siegel said. “The urn shorted and a branch broke while I was loading the boxes back into the car. I have to pay you for the urn and the vases of flowers, in addition to the regular rental fee.”

“It’s not really your fault,” said Mr. Kaplan. “It’s not clear to me that you have to pay.” “I also took the items without permission,” insisted Mr. Siegel. “They were intended for rent, though,” said Mr. Kaplan. “Let’s ask Rabbi Dayan.” The two met with Rabbi Dayan. “Am I liable for the urn and flowers?” Mr. Siegel asked. “The Gemara (B.K. 97a) addresses the case of a person who commandeered another’s boat,” explained Rabbi Dayan. “It concludes that if the boat was not intended for rent, he is considered a thief and liable for any damage to it, but not liable for rent. If the boat is intended for rent, the owner can demand either the rental fee or any damage due to usage, but not both, since a renter is not liable for damage due to normal use” (C.M. 359:5, 363:5; Sma 363:12). “What is the logic that the owner has the option of charging rent or damage when intended for rent?” asked Mr. Kaplan. “He can charge rent since the person benefited from the use,” answered Rabbi Dayan. “Alternatively, he can charge for the damage due to use, since Chazal treat the user partially as a thief, who is liable for damage, or perhaps like a mazik (Nesivos 308:4; Mishpat K’halachah, p.280). “What about loss that was not from use?” asked Mr. Siegel. “The broken vases, for example.” “Rema (C.M. 308:7), based on Terumas Hadeshen, rules that if the boat stands for rent, the person is not a thief,” replied Rabbi Dayan. “Therefore Acharonim write that he is not liable for external oness, only for damage due to use. If he were to take the boat against the explicit objection of the owner, some obligate him also in external oness (Ketzos 308:3; Chazon Ish, B.K. 20:4; Machaneh Efraim, Gezeilah #15; Pischei Choshen, Geneivah 7:5[22]). “Thus,” concluded Rabbi Dayan, “Mr. Siegel is not liable for the vase of flowers; he is liable for the urn, but does not have to pay rent for it.”

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

Oneg Shabbos Issue 208

MIDDOS ‫דרגה יתירה‬ Rabbi Zalman Guttman Ramat Shlomo

‫כי כל העדה כולם‬ ’‫קדושים ובתוכם ה‬ ‫ומדוע תתנשאו על קהל‬ )‫ג‬-‫ה’ (טז‬

he complaint of Korach against Moshe Rabbeinu seems absolutely preposterous. If one wishes to pick a fight and accuse another of doing something wrong, for the sake of honesty, let the claim be at least realistic! Korach said: “‫ ”מדוע תתנשאו‬- “Why should you (and Aharon) take the entire leadership for yourselves?” This was what Korach was upset about? He accused Moshe and Aharon of being hungry for power and honour? Now, if Korach would have said that Moshe should not be the leader because he is a bad orator with a speech impediment, we could hear such a complaint. But to say that Moshe desires honour? The Torah tells us clearly that Moshe was the most humble man on the face of the earth; so what was Korach thinking? The answer is that very often when we accuse another of a negative trait or behavior, it is simply because we are projecting our own negatives on the other person, as Chazal teach us; "‫ "כל פוסל במומו הפוסל‬- “One who sees bad in someone else, it is because he has it in himself.” This is called “projection,” says Rav Yissachar Frand Shlit’a. Understanding this aspect of human nature can help in our relationships with others in two ways. First, as parents, when you find yourself constantly pointing out a negative trait to your child that annoys you terribly, STOP for a minute and look inside yourself. Are you seeing your own negative trait and you just refuse to admit it? Fix yourself up first and don’t badger the child! Second, when you become the object of a ridiculous accusation, don’t get excited. Understand that the person is likely referring to himself and projecting it onto you. Remain calm and collected: you just might allow the person to eventually recognise the root of his problem!

SHEMIRAS HALOSHON

FOOD FOR THOUGHT TO SPARK N CONVERSATIO

YOUR TEACHER SAID

WHAT?

SCHOOL PLAYS A PROMINENT ROLE IN A CHILD’S EMOTIONAL HEALTH AND HAPPINESS. WHEN A CHILD COMPLAINS ABOUT HIS TEACHER , WHAT SHOULD PARENTS DO WITH THAT INFORMATION?

THE DILEMMA

Your fourth-grader insists that his rebbi picks on him. All the boys are talking during class, but only he gets in trouble. Six kids forget their homework, but only he is forced to stay in during recess and do it. He’s beginning to hate going to school, and you’re worried. May you believe and act on your child’s complaints?

THE HALACHAH Since children are prone to complaining about school, you should not accept their reports as 100 percent true, as with all loshon hora, even l’to’eles. You should show concern and assure them that you will take care of their issue, and then speak directly to the teacher. Acting upon the complaint as if it is 100 percent true could lead you into especially dangerous territory, where you might needlessly harm a teacher’s reputation and endanger his or her position. Instead of moving ahead based solely on the child’s complaints, parents must inquire further, preferably in a discreet way that won’t embarrass the teacher. Then, if necessary, you may take action.

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-bycase basis.

6 July 2019

‫ג' תמוז תשע"ט‬

‫פרשה קרח‬

Parenting

Series PART 5 OF 6

Privileged or entitled? the most far-reaching investigations into UK childhood ever conducted. Sadly, it made headlines for one day only. This was one of its conclusions;

Rabbi Malcolm Herman Associate National Director Seed UK

Year by year we are perplexed by the catastrophe of Korach. Moshe Rabbeinu responds to his rebellion by inviting him to focus on the privileges that he already has, as a card-carrying Levi.

“Is it not enough for you that Hashem has segregated from the assembly of Israel…to perform the service of the Mishkan?” (Bamidbar 16:9) But for Korach this was not enough. He felt entitled to more. The Torah speaks for every generation. Research shows that despite an incredible increase in the standard of living, this has not raised the standard of happiness. In fact, quite the reverse. In 2009 the Children’s Society of Great Britain produced an extensive publication named “A Good Childhood”. At the time, it was one of Everyday Parenting for Everyday Parents by Rabbi Malcolm Herman and Professor Irvine Gersch

“In many ways our children have never lived so well. Materially, they have more possessions, better homes, more holidays away. Enjoy a whole new world of technology… And yet there is also widespread unease about our children’s experience - the commercial pressures they face, …. the stresses at school, and the increased emotional distress.… The survey evidence supports these fears. More young people are anxious and troubled.” (p1..) In his research on happiness, Professor Richard Layard suggests there are two critical factors that accounts for this inverse result. The first is what he calls the “hedonistic treadmill”. That is to say that today’s luxury becomes tomorrow’s necessity. If you are blessed with a car with airconditioning, can you imagine buying one without it? We would feel disadvantaged. So, have we now achieved greater happiness or have we simply raised the bar of our own expectations? When we fail to hit that bar, we feel deprived more easily. We have created a situation where it becomes increasingly difficult to feel satisfied. There is another factor as well which Professor Layard identifies. Often our happiness is comparative to the happiness of others. He conducted a fascinating survey asking people where they would prefer to live. The question posed was as follows; Where would you prefer to live?

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Option (a) in an area where you are earning £75,000 and everyone else is earning £50,000 Option (b) in an area where you are earning £100,000 and everybody else

is earning £150,000. The vast majority of those surveyed preferred option A, despite the fact that it is a significant reduction in their objective buying power. But at least that way, they would feel better-off relative to their neighbours. Prosperity is often comparative. The house was sufficiently spacious until the “self-centred” neighbours built an extension. Many children are blessed with a treasure trove of “every-things”. Indeed, all too often the problem with the next birthday is not what we can afford, but what do they not already have. But the challenge is to raise humanbeings rather than human-havings. Where our self-worth is built around our intrinsic value, rather than what we own or what we can buy. Of course Chazal have captured this wisdom thousands of years ago. This time in a single letter (‫(משנה מסכת אבות פרק ד‬

‫איזהו עשיר השמח בחלקו‬

“Who is a wealthy man? One who is satisfied with his allocation”. The letter “vav” says it all. As soon as we compare to what others have or indeed to what we perhaps have had at different times, we undermine the wealth of now.

Our day is punctuated with opportunities to demonstrate our appreciation, from the opening “modeh ani” to the closing “adon olam”. The strategies for addressing this fully, are beyond the scope of a short article but it certainly begins with an attitude of mind, based on Rav Dessler’s famous shiurim on giving. And it takes us back to Korach. Do we feel “entitled” or “privleged”? If we can live in the mode entitled, we can only see what we lack. On the other hand, if we feel privileged, we truly thank Hashem for the gifts that we have.

Oneg Shabbos Issue 208

AN EVALUATION WHICH IS DETERMINED WITHOUT INTENT

. ‫פשיט מהא חדא דתנן דמי עלי ומת לא יתנו יורשים שאין דמים למתים‬ ‫ הא אמיד וקאי‬,‫ואי סלקא דעתך אמדוהו מאליו הוי אומדנא‬ ava presented several inquiries regarding the process of evaluating a person in the context of one who pledges to pay his value to the Beis HaMikdash. Rava inquires if an evaluation made by a court of three for the purpose of paying damages may then be used as the amount to be paid for a pledge of a neder, or do we say that for a neder we require a panel of ten, and an evaluation performed by three is not adequate. Rava also inquires regarding various expressions of a person who pledges two times to give his value. Each time, Rava asks whether the person must be evaluated twice, or if once is enough. Finally, Rava asks about a case where a person had been evaluated by ten people for no particular reason, and the person then pledged to pay his own value. Can we use the evaluation which already took place, or does the evaluation process have to be done with specific intent to satisfy the pledge? A statement from the upcoming Mishnah is cited as a resolution to at least one of Rava’s queries. A person declares that he will pay his value as a slave to the Beis HaMikdash, and he dies. His heirs do not have to pay that pledge. The reason given is that there the determination of his value is only made when it is to be paid, and at that time he has no value as a slave, because he is no longer alive. This seems to have relevance to Rava’s final inquiry. If we may use a person’s predetermined value even though it was made without intent as fulfillment of a pledge, then here too, the person had some minimum value before he died, even though it was not officially arranged. Why does the Mishnah say that the heirs pay nothing because no evaluation had been made before this person’s death? It must be that an evaluation without intent is worthless in regard to this process. The Gemara answers that perhaps here it is worse, because no formal evaluation had taken place at all. However, if an evaluation takes place, albeit without any specific intent for the pledge, it might be acceptable. This issue is left unresolved. The Gemara stated that a person’s value as a slave is determined when he is about to pay. Rashi explains that the reason is that the court has no way of knowing the price for which a person could have been sold earlier, so we must use the current value which is available. Tosafos says that if we know that the person has weakened between the moment of the pledge and when it is being paid, why shouldn't we allow the person to pay the lower price? Also, Tosafos cites our Mishnah where the heirs do not pay for the pledge of their deceased relative. According to Rashi, we know that the person had some value when he made his pledge, so the heirs should not be completely exempt. Tosafos therefore says that this halacha that the payment is evaluated at the moment the person stands in beis din is scripturally based.

181

DAYS

CO U

‫בכורות נ“ב‬

Distinctive Insight

E TH

Daf Yomi WEEKLY

DOWN TO NT

Siyum Hashas

Stories from the Daf THE GABBAI "...‫"חומר בערכין מבנדרים‬ Today’s daf discusses how arachin are more stringent than regular vows. In a certain Orthodox shul in America, the gabbai had the useful talent of being able to intuit who was likely to make a big nedavah if showered with honor, and of giving an aliyah in a way that brought out the best in the recipient. His big trouble was that sometimes the wealthy man regretted his pledge and paid much less instead. Once, a very wealthy man davened in the shul and the gabbai called him up in such an honorable fashion that he felt inspired to pledge two thousand dollars. A few days after Shabbos the wealthy man entered the shul and gave an envelope to the gabbai; when he opened it then and there he found exactly two hundred dollars. The gabbai was incensed. “You pledged two thousand and you give a measly two hundred?” “I only pledged two hundred!” retorted the wealthy man. “I know how to deal with you cheats!” roared the gabbai. To the horror of the gevir he took out a small recorder from his pocket, which immediately began replaying just before the man’s aliyah on Shabbos. It played the gabbai’s flowery “‫יעמוד‬,” the man’s blessings, the aliyah, the ‫ משברך‬and finally the pledge. “I keep this recorder on a timer so that I can catch liars red handed,” explained the gabbai to the stunned man. The wealthy man suddenly snatched the envelope from the hands of the gabbai. “I won’t give a penny to a shul where they are ‫ ”!שבת מחלל‬he declared. When Rav Chaim Kanievsky, shlit"a, was asked whether the gevir was obligated to pay what he had pledged to the shul, he replied decisively. “Certainly not, since he is within his rights to refrain from giving money to such a shul. The gabbai must pay what the shul lost on his account, however. He owes the two hundred dollars that the shul would have profited had he not engaged in chilul Shabbos." When Rav Yitzchak Silberstein, shlit"a, related this story he added, "Just hearing this should making any feeling person cry."1 1 ‫ ע' תר"ותר"ז‬,‫ במדבר‬,‫ברכי נפשי‬

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6 July 2019

‫ג' תמוז תשע"ט‬

‫פרשה קרח‬

Sages through Ages

Dr Benji Schreiber

THE

The Rambam Córdoba, Almoravid Empire 1135 – Cairo, Egypt 1204 ‫כ’ בטבת‬

His Moreh Nevuchim, Guide for the Perplexed, was written in Arabic and was contested by some Rabbonim including the Rashba and Rabbeinu Yonah. Rav Chaim Vital gave a kabbalistic explanation for why Rambam did not deal with Kabbalah. Dominican Friars publicly burnt his Seforim in France in 1234. It is said that Rabbeinu Yonah took the burning of the Talmud at the same spot less than forty days later as a divine sign, did public teshuva and wrote the Shaarei Teshuva as a result. He wrote passages at the end of Mishneh Torah about the coming days of Moshiach, including censored comments about the role of Islam and Christianity in spreading the concepts of

monotheism and moshiach. Recent editions of the Rambam, most notably the acclaimed Frankel edition are based on the original text and include these censored passages. In his Guide, Rambam spells out a ‘rationalist’ approach. His views on good and evil, Divine providence and Divine knowledge remain the subject of much debate today. Divine providence – hashgacha pratis – is achieved by a person in proportion to their closeness to Hashem. He says that some evil – such as that due to inherent imperfections in our bodies and that caused by another person exercising free choice – should not necessarily be seen as Divine retribution. The Rambam also wrote ten works of medicine and a treatise of logic as well as a number of highly significant letters such as Iggeres Teiman, a letter to the Jews of Yemen who were facing intense persecution and were under threat of forced conversions. His achievements are truly astounding and remarkable and left a lasting impact that is felt until today. As some of his contemporaries put it:

‫ממשה עד משה לא קם כמשה‬

‫בס"ד‬

‫פרשת נשא‬

‫רוח לאבינו שבשמים‬ ‫מוצאי שבת ר"ת‬

9.15

for distributing the Oneg Shabbos in London!

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‫לשמה לעשות נחת‬

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‫י"ב סיון תשע"ט‬ 15th June 2019

‫קבלת שבת‬

BMTH

9.06

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‫פרשת בהעלותך‬

‫י"ט סיון תשע"ט‬ phrases that 22 June 2019 arshas Naso contains in every shul are said every day Now reaching 4500 people LaAretz, in 23 countries! in the world. In Chutz ‫הריני בא ללמוד תורה‬ is incorporated ‫לשמה לעשות נחת רוח‬ Birkas Kohanim ‫קבלת שבת‬ ‫שבשמים‬ Shemone ‫לאבינו‬ LON of the MAN GHD in the repetition GLSCW 9.06 BMTH ‫מוצאי שבת‬ 9.26 JLM 9.33 places in Eretz Yisroel, LON 9.51 MAN 9.09 GHD Esrei, and in many each ‫מוצאי‬ 7.11 GLSCW them ‫שבת ר"ת‬ recite 10.38 BMTH 11.07 JLM 11.24 LON 11.51 the kohanim themselves,sedra, MAN 10.37 Hashem 8.31 week’s JLM 10.46 11.07 morning. In this bless the people: to9.17 ָ‫ְיב ֶָר ך‬ instructs the kohanim Rabbi Meir Shindler ָ‫ך‬ United Synagogue ‫ יָאֵ ר‬. ‫ ְוי ׁ ְִש ְמ ֶר‬,'‫כְ ה‬ Rabbi of Richmond . ‫ וִיחֻ ֶּנ ָּך‬,ָ‫ה'ךָפָּ נָיו אֵ לֶיך‬ ֵ‫י ִָּשׂא ה' פָּ נָיו א‬ ‫ ְוי ֵָשׂם לְ ׁ ָשלוֹם‬,ָ‫לֶיך‬ May Hashem bless speak unto them. you find the nation of Israel, upon you and let “Thus shall you bless Rabbi Mordechai His countenance you. May He illuminate and establish peace for you." Kamenetzky you and safeguard really looking for upon you and they were not Rosh Yeshiva, His countenance Shore that making a Yeshiva of South grace. May He lift research suggests solutions. of the blessings for complaint! can “re-wire” each one (Bamidbar 6:22-26) Torah usually uses habit of complaint blessing. Why is A third type of complaint It is on which than eyes particular the more occasions those in for three that ask genuine. The first the brain so and let us find favour It seems that we seems perhaps more become of hiscomplain can us. Illuminate us... change, looking the Jewish people thinking orientations the illumination looking to create a to re-wire Beshalach, Bless us... and safeguardenough to be blessed and have solutions to a be found in Parshas ingrained. It is possible practical implication? for answers or for for us. Is it not it more about lack of followed with its they moanHe scenarios where and establish peace this re-wiring to make each blessing? upon him. difficulty. It is in these complainers lack of food and then of others. Lift countenance..necessity of the second half of actual term for clean water,of a bit of His abundance positive but chronic everything; is the the Torah uses the On all three Al-mighty to bestow that would countenance? What lack of water again. to cry.‫– וילנו‬ ‫וילנו‬. In Parshas pleaded with the probably don’t think Hashem had an abundance ‫העם‬ once figured man of complaint A is began soul type story: Side andthe word used all, the poor reacting to a lack Lower Eastoccasions, work too well! A second ‫בס"ד‬ I once heard a wonderful life and wealth. After Beshalach they are ‘venting’, empty shul on the The same verb his Creator for long in the story of the and they complained. He entered a huge, complaint is the familiar a million years?" is going the what quite of food and water; emotional implored and begged for a Jew in need. after the report of things aren’t again When eternity regarding the extent of Your isaused second!" where a person expresses He spare something ‫פרשת שלח לך‬ mere spies they have a fear cried “in the great and after the we are dissatisfied people are years is justspies 14:2), why then, wouldn’t when a million (Bamidbar of Israel; in I ask, our way orMe dissatisfaction. These what, may (Master of the universe),"he of there is a response. a“To conquest of the Land and their situation, great bounty, the rebellion ‫כ"ו סיון תשע"ט‬ “Ribono Shel Olam of Your us withthecurrent are in dismay just plague following that he actually heard focused on themselves magnitude of Parshas Korach they “can I not have Through 17:6). tremble. He imagined he pleaded, “to the man, position that a lot brethren. a default Korach (Bamidbar own negative experience. The man began to continued. “And," 29 June 2019 reply. “Then,"It begged is often at the deaths of their its frustration, his mind. The man came the resonating resort to. Complaints. mere second!” I believe that the Torah, in expressing anger and explained, boomed a voice inside is just a mere penny," by you must waitofaavoiding However, as we have provides a pause. “But the easiest method “A billion dollars of a practical they seek to feel validated usage of wording, even this form‫בא‬ it will have precise response. 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Many LON more In His is followed by a countenance refined, 9.47 MAN 15:24) makes a startling us with 9.07 moods, both to find a more usGHD Each of the brachos GLSCW of this. In the first ‫לע"נ‬ BMTH in Biblical‫מוצאי שבת ר"ת‬can dampen people’s instances voice our7.12 11.00 and aggravation. JLM must guard it. IlluminatingHashemtwo given the doesn’t tell us method to10.32 the 11.40 11.15 has LON He points out that respectable giving and MAN enough. Hashem 10.32 JLM format of the Torah those on the active of 10.40 the grace that 8.31 example, show that happy wealth alone is not Hebrew there is no 11.00 even if He lifts his about: concerns. Studies 9.16will always fellow humans appreciate It receiving end. Similarly gift. And of course,what they are grumbling the verb ‘to complain’. is not enough. Unless people complain less. it is a worthless scenarios (Bamidbar passive corporeal world, express our It is these types of shalom - peace. ‫ויהי העם כמתאוננים‬ Rabbi Jeremy Golker High School be found in the reflexive, says we are expected to Jews, in this very the blessings of to in this and full Hasmonean phraseology. the verse respectful full –heart us we still need an unusual Head of Kodesh, that we are referring with a 11:1) form. Thus, when dissatisfaction through countenance upon word for ‫ע"ה‬ others must be done be translated as bounty. explain and tefillah. commentaries weeks’ Parsha. The Manythe us that blessing ‫ וילנו העם‬it should to appreciate dialogue, sensitivity used, from the word The Torah also teaches on others must include a vehicle give ‫ה‬.‫ב‬.‫צ‬.‫נ‬.‫ת‬ derived people brought themselves complaint isn’t even this ismay ‘and the man looking for generosity the a million years. We- mourner: the people an we is explaining ‘Andthat Rashi sponsoring ruled that the rich about because they weren’t hand. To bestow that the spies saw billion dollars - in ‫אונן‬ complaint’. give are those mourning Dovid Hamelech over For moretoinformation to or answer. Rashi tells us given the gift of we receive and were their sponsor@oneg.org.uk is dedicated Hakodesh reveals burying as though in a particular solution issue Lashon land issue please Otherwise you have weeks thatcontact of the in This the greatest blessings was guilty. as though inhabitants the Torah does nature of human fellow Jews, but ‘And the people were themselves’. Oddly, ‫ לע"נ‬to distract us the underlying had intended Dovid that he was blessings to our – they told Hashem negative then this themselves’ m forever. reactionary dead. for Nosson over and It is always mourning ‫ספר בראשית‬ not give an origin complaint. 12 spies touring can use - immediately man as he had many down and bad ‫ספר שמות‬ It is a result of them from noticing actually the rich '‫ בן ר‬interpreted it'‫ר‬ were feeling worn and self-generated. ‫ ספר ויקרא‬state of being. the this took Uriah’s they just feltthe country but they to a particular ‫ספר במדבר‬ few verses is wives and despite about themselves; a negative In contrast, just a ‫ הי''ד‬said Eretz Yisrael by saying ‫לע"נ‬outlook ‫ספר דברים‬ ‫נהרג‬ to express their frustration much clearer diﬀerently. They Dovid responded

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In his Mishneh Torah, he wrote an exquisitely clear and well-structured codex of all Jewish law. Unlike many other sefarim, he codifies Halachos that are not relevant nowadays, including all the laws pertaining to the Beis Hamikdash and Korbanos. It was set into fourteen volumes and is therefore also known as the Yad Hachazakah. He intended for this to be the final word in Halacha. In fact, many of his rulings are debated by subsequent authorities and ‘The Rambam’ been pored over and analysed in hundreds of commentaries. However despite this, it forms a core source for contemporary halacha with the Shulchan Aruch citing and following his rulings extensively.

206

He died in Cairo and was reinterred in Tiberias. His son, Avraham succeeded Rambam as Nagid

From age 23-30, while living in Morocco and moving frequently, he wrote a commentary in Arabic on the whole Mishnah known as the Peirush Hamishnayos, this can be found in Lashon Hakodesh at the end of every masechta of Shas. In recent years it was retranslated from the original Arabic by Rav Yosef Kapach. It was the Rambam who codified the famous thirteen principles of faith in his commentary at the end of Maseches Sanhedrin.

WHEN THINGS DON’T GO OUR WAY

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After visiting the Sultan’s palace, he would arrive home exhausted and hungry, where, he said: “I would find the antechambers filled with gentiles and Jews ... I would go to heal them, and write prescriptions for their illnesses ... until the evening ... and I would be extremely weak..”

We have three major works from the Rambam and several important letters.

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For many years he was supported by his brother, a precious stones merchant. When his brother drowned at sea in 1177, the Rambam had deep depression and took to his bed for a year. He then worked as a physician and from 1185 was personal physician to the Grand Vizier Al Qadi al Fadil, and then to Sultan Saladin. In a famous letter, he described his daily routine.

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e was born in 1135 (or possibly 1138). He studied under his father, Rav Maimon, who learnt from Rav Yosef Ibn Migash – the Ri MiGash, who in turn was a talmid of Rav Yitzchak Alfasi, the Rif. He learnt mathematics, medicine and philosophy. The Golden Period of the Jews in Spain came to an end when the Almohads, a Berber Muslim movement from Morocco, conquered Córdoba in 1148, threatening Jews with conversion to Islam, death or exile. Rambam moved many times, settling in Fez, Morocco. In 1165 he went to Acco, in Eretz Yisrael. He visited Yerushalayim, Har HaBayis, and the Maaras HaMachpela in Chevron. Five months later the family moved to Egypt, living initially in Alexandria and then in Fustat, ancient Cairo. There he married and had his son Avraham, the only child who survived to adulthood and was awarded the position of Rais Al-Yahud, head of the Jewish community.

and as court physician at the age of eighteen. Throughout his career, he defended his father’s writings against all critics.

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Rav Moshe ben Maimon, the Rambam, is undoubtedly one of the most influential sages Jewry has ever had.

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a later we encounter episode: reason for the next ‫והאספסף אשר‬

among them had a craving for meat! of these Remarkably in neither the verb the instances do we find

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Imagine two friends going for a walk one at meet afternoon. They need station

‫אברהם‬ ‫שלמה טבלי‬

the episode land that devours ‫ויום‬ ‫אריאל‬Golders reasons Green “a– ‫זכרונו נקבע כ' סיון‬ and anger. Similarly, ‫יהודה ז״ל‬ There can be different dangerous and begins: ‫(התאוו תאוה‬Bamidbar 13:32), a ‫ה‬.‫ב‬.‫צ‬.‫נ‬.‫ת‬ are the quail way ‫ בן‬There the ‫ילחט״א‬ why we complain. walk allofliterally: and country. ‘they cultivated a desire’ seem to never who‫ר׳‬ Theirinhospitable ‫פנחס‬ ‫ צבי‬people told us when we ‫ נ״י‬some – ‘and they cried’. constantly Golders – ‫ויבכו‬Green

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‫עק''ה‬ inhabitants” its ‫במחנה‬ ‫ברגן בעלזן תש''ה‬

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always down self-imposed As my father dissatisfaction was we don’t see things were growing up, Road to the North as we are. back as they are, we see things Meraglim ‫ספר‬ that the Circular bridge and ‫בראשית‬ ‫ספר שמות‬Chazal tell us ‫ספר‬ interests. station. ‫ויקרא‬ the had “negios”, personal

are be satisfied and ‫נלב''ע‬ ‫י״ז תמוז תשע''ח‬They have a tendency to kvetching. and to focus ruminate on problems Some on setbacks over progress.

'‫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

up‫ספר‬again to ‫במדבר‬

were, needs they ‫לע"נ‬

much

What exactly for they were, return, you ask them Please daven whatever ‫אריאל‬ On their ‫יהודה‬ '‫הב‬ ‫ז״ל‬But investigation. ﬁrst describes ‫אברהם יוסף אריה‬ ‫ בן‬saw. The how the‫בן‬same people ‫רוחמה‬they For sponsorship in ‫אילה נ"י‬what it is remarkable ‫ ילחט״א‬and ‫לרפואה‬variety of food stores please ‫שלימה‬ ‫ר׳ פנחס‬perceive things amazing opportunities the ‫צבי נ״י‬ ‫בתוך חולי ישראל‬ the busy can see the same He describes ‫לע''נ‬ ‫ר' מרדכי‬Green. contact sponsor@oneg.org.uk Golders grocery ‫בן ר' שלום ז''ל‬ ‫נלב''ע י״ז‬ them so diﬀerently. ‫תמוז תשע''ח‬ ‫נלב''ע ט''ו‬ the various kosher ‫סיון תשס''ב‬ restaurants, great as Dovid delicacies Even someone as '‫לע''נ ר‬ all the delicious and ‫בנימין בן‬ to be taught this well ‫ר' מאיר דוד ז''ל‬stores ‫ב׳ אדר‬ HaMelech needed many bakeries as ‫תשע''ז נלב''ע‬ displayed in the

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

wife. sinned”. “chatasi” – “I have Just say it Why present a parable?

straight! is that when The answer of course parable you are presented with a is no bias or instinctive objective. There defence barrier. As human The lesson is clear. innate to recognise our beings we have others, seeking subjectivity. Consulting a is a strength not objective advice

that emerge lesson. as the enticing aromas a parable to Dovid Hashem delivered To receive them.this via email from HaNavi. A rich please email subscriptions@oneg.org.uk is a born through the Nosson The second boy and a poor man is less interested man had many sheep businessman. He This poor man the currency only had one sheep. one in food but notices in caring for his which money changer, exerted much effort exchanges at the arrived at the rich the or special offers, sheep. When a guest shops have sales of slaughtering how many properties man’s house; instead latest gadgets and he stole the poor one of his own sheep, let. are for sale or to fed it to his guest. man’s sheep and the same street but The same walk, reports. ‫ספר ויקרא‬ two very different

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

weakness.

‫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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