209. Oneg Shabbos Chukas

Issue

209

‫בס"ד‬

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

‫מוצאי שבת‬

‫פרשת חקת‬

‫י' תמוז תשע"ט‬ 13 July 2019

‫קבלת שבת‬

JLM

MAN

LON

JLM

BMTH

GLSCW

GHD

MAN

LON

JLM

BMTH

GLSCW

GHD

MAN

LON

9.13

10.51

10.33

8.28

10.25

11.27

11.04

10.51

10.25

7.10

9.02

9.41

9.24

9.18

8.59

is the essential ingredient to purify ourselves from tumas mes, spiritual impurity from coming in contact with a human corpse.

Rashi comments that this inexplicable law is one that the Satan and the nations of the world deride the Jewish people for keeping, which begs another question- why do they care? Is shaking four plant-like objects fundamentally more reasonable than using the ashes of a red cow to make that special “shpritzing concoction”?

GO TO ZIMBABWE! SCENARIO #1: You are walking Director Project 613 for Young Professionals down the street in Chicago minding your own business when a stranger runs up to you frantically and says, “Sir, please, you’ve got to help me. I can’t explain why, but I need you to go to the airport and take the first flight to Zimbabwe. It’s a matter of life and death so please hurry, I beg you.” It is safe to assume you will quickly move on before Mr. Zimbabwe gets more adamant that you go.

Rabbi Shalom Garfinkel

SCENARIO #2: You are walking down the street minding your own business when your mother calls you and says, “Please, my child, you’ve got to help me. I can’t explain why, but I need you to go to the airport and take the first flight to Zimbabwe. It’s a matter of life and death so please hurry, I beg you.”

As I have asked this question to dozens (and quite possibly hundreds) of students over the years, almost all of them answer that you get yourself to the airport and go to Zimbabwe!

The key question is: Why? What is the essential difference between scenarios 1 and 2?

In this week’s parsha, we learn about the parah adumah that

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

The answer to both questions is the same. The difference between a stranger and our own mother is obvious. The depth of trust our mother warrants us getting ourselves up from our comfortable couch and getting to the airport ASAP! Our relationship with a stranger simply doesn’t have the depth of relationship to warrant anything more than moving on with our lives. Because we have a deep relationship with Mum, we don’t need an explanation. We have enough data points in our relationship to know that if she is asking, then it needs to be done if I understand it or not.

Our fulfilment of the mitzvah of the parah adumah demonstrates to the world that we have a supremely close and intimate relationship with Hashem. We don’t need an explanation because we trust the Al-mighty would only ask us if it’s important for us to do.

And that is why the Satan and the nations of the world can’t stand this mitzvah. Satan’s job is to prosecute the Jewish people for their shortcomings. But when we serve Hashem with full dedication without an explanation, then what higher level of service could there be? What greater expression of the depth of our relationship with Hashem could there be?

So, now we know what to do with the stranger if he asks us to go to Zimbabwe. And now we know what we’ll do when we have the opportunity to perform the mitzvah of the red cow. But in the meantime, as we go about our days as Jews, let this red cow inspire us to rededicate our efforts to serving Hashem if we see the results or not, if the mitzvah is pleasant or not, and if the mitzvah “works for us” or not.

And may we all be blessed with a “moo-ving” Shabbos!

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N OW R E AC H I N G

45 0 0 P E O P L E

I N 24 C O U N T R I E S

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2

Oneg Shabbos Issue 209

Rabbi Yissocher Frand

Rabbi Berel Wein

Rosh Yeshiva, Ner Yisrael Baltimore

Founder and Director of the Destiny Foundation

WHAT WAS LOST BY FAILING TO SPEAK TO THE ROCK? Parshas Chukas contains the sin of the Mei Meriva.

There is a wide disparity of opinion as to exactly what Moshe Rabbeinu’s sin was. This sin cost Moshe the privilege of entering Eretz Yisroel. According to many commentaries, the sin was that Moshe hit the rock rather than speaking to it. The obvious problem with this explanation is that there does not seem to be much difference between bringing forth water from a rock by hitting it, or by speaking to it. Why was it so important to speak to the rock? There apparently was some specific lesson that the people were supposed to learn when Moshe spoke to the rock. What was that lesson?

Rav Moshe Feinstein zt”l suggests that the lesson is that sometimes in life it is necessary to speak to rocks.

Sometimes we have to speak to people who seem unreceptive to what we have to say. Sometimes we have to speak to a congregation or a community or a class and we feel that we are speaking — if not to a rock, then at least — to a wall.

Rabbis have been doing this from time immemorial.

This goes back to the days of the prophets. They speak, they speak, they speak and it is as if they are talking to a wall.

Even those people who do not have the opportunity to speak to a community or a congregation, may have the opportunity to speak to children. Sometimes talking to children can also feel like talking to a wall.

The intended message was that it is necessary to speak to others, even if it seems like you are speaking to a rock.

The Chofetz Chaim often said, “It is necessary to speak to the people, whether one thinks it helps or not.

At least seeds are planted.”

That is the nature of the business. Sometimes we speak to our children and we think that they are not listening, but we need to keep speaking. We need to keep the dialog open. The lesson of Mei Merivah was so important to the Jewish People because it taught that even when a person speaks to a rock — there sometimes are results. This is a life-long lesson that we must always remember.

JUSTIFICATION FOR ONE’S OBEDIENCE

I

n this week’s parsha, we are reminded that one of the traits that Judaism emphasises and encourages is that of obedience. Obedience requires a suspension of one’s own thought process and even behaviour. Since this is not usually an acceptable state of being for humans, there is a natural tendency for disobedience and even rebellion. Children sometimes resent having to obey their parents, students chafe at the instructions of teachers.

The Torah gives us a commandment and warns us in advance that there is no rational explanation for its existence and fulfilment. It is simply a test of faith and a willingness to obey a Higher authority, even if one’s own intellect and nature cannot fathom the reason for the command itself. In effect, we are being taught that obedience is the necessary ingredient for human discipline and without human discipline people are little more than uncontrollable wild animals.

It is our nature to filter all rules and laws through our own intellect.

If somehow it makes sense to us then we are willing to obey but if we are not able to rationalise the command to ourselves then we feel that we are not obligated to obey.

We all know that discipline plays a great role in human society. No army can exist without it. At the beginning of the Soviet revolution in 1917, the Red Army experimented with running an army based on democracy and the common consensus of the soldiers themselves.

Needless to say this proved disastrous to the army as a whole and to the very soldiers individually. Until today, discipline and obedience constitute the basis for all societal organisations and commercial enterprises.

For this necessary feeling of discipline to be instilled, the individual must feel that there is justification for one’s obedience, for following orders and commands. The command cannot be intrinsically immoral, illegal or contrary to human nature and tradition. Therefore, the command regarding the red heifer appears late in the books of the Torah. What has gone before shows the reliability of the commandment that is now advanced.

In the background of the commandments of the Torah, in their beauty and harmony, the demand for obedience and unquestioning discipline makes sense. All individual commandments of the Torah must be seen in the backdrop of the entire structure of halachah and Jewish tradition. There are no isolated commandments but rather they are all pieces of a whole, a tapestry of Hashem’s will and Divine intent.

The idea of discipline and obedience has already proven itself over through the commandments previously ordained by the Torah.

As such, the current request for obedience even though there is no rational explanation for the demand itself, becomes more understandable and fits into the general pattern that is provided for Jewish life and survival.

13 July 2019

‫י' תמוז תשע"ט‬

‫פרשת חקת‬

3

Rabbi Shaul Rosenblatt CEO of RTA

Every mitzvah, chukim included, is a manifestation of Hashem’s wisdom in this world. It is an action that intrinsically brings us closer to Hashem (or, in the case of an aveirah takes us further away) not because Hashem decided this randomly, but because the nature of the Universe that He set up is such. Like physics describes the physical world, mitzvos – chukim included – describe the spiritual.

The difference between chukim and mishpatim is that chukim, whilst rooted in truth and wisdom, are a great deal more challenging to understand. Just like you cannot hope to understand Einsteinian Physics before you have understood Newtonian, so too, if you do not yet understand the nature and essence of the spiritual world, you cannot hope to understand the chukim which describe our soul’s relationship with it.

have heard it said that whilst mishpatim are mitzvos that generally make sense to human beings, the chukim have no reason behind them. The sense I sometimes get is that chukim are arbitrary – meaningless actions picked randomly by Hashem to be His laws in order that we have faith in him and listen to Him, even when what he says makes no sense.

Hashem could just as well have picked a cow as a pig to be non-kosher. There is nothing intrinsic that makes the pig not kosher and the cow kosher. He could equally have called silk and cotton ‘shatnez’; it has nothing to do with the nature of wool and linen. He could have picked a pink flamingo rather than a red heifer and, for that matter, told us to stand on our heads for fifteen minutes three times a day as one of His mitzvos.

There is a slightly differing view to the Rambam, expressed mainly in the sifrei kabbalah vechassidus. It is that the chukim are expressions of Hashem’s Will, that transcend the logic of olam hazeh. But, even according to this, chukim are not, chas veshalom, arbitrary. They are expressions of Hashem’s Will. And Hashem’s Will is absolute and not random. Hashem’s Will dictated that a pig be kosher. It was not a choice Hashem made, rather a deeper truth associated with Hashem’s intrinsic truth.

A truth, with a small ‘t’, that is a manifestation of Truth with a capital ‘T’.

In my mind, this is a misunderstanding of the sources1 and a damaging misunderstanding at that. Whilst there is certainly room for differing explanations of the concept of chukim, there is no one who says they are entirely devoid of reason. Obviously so; if Hashem would mandate laws for no reason, the Torah would no longer be a book of wisdom, but a book of actions without intrinsic meaning. But quite the opposite is true; it is about the chukim themselves that the Torah2 says the nations will say, ‘what a wise and insightful nation is this nation’.

Coming back to the Rambam, however, chukim are more than this. Kashrus, shatnez and parah aduma are ultimately as understandable as don’t kill, don’t covet and don’t steal. They just require a deeply wise and spiritually developed human being to do so. I would hope that each and every one of us would aspire to become such a person and ultimately come to understand the chukim in a similar way to the mishpatim. Until such a time, of course, Klal Yisroel say ‘naaseh venishma’ and we accept the chukim as ‘decrees of the King’ to be adhered to even though we do not yet understand their meaning.

Worse than simply being wrong, I believe this perspective makes something of a mockery of Torah – as though Hashem sat, so to speak, and tossed coins to decide which actions would constitute mitzvos and which would not. Heads the pig’s kosher; tails it’s not.

‫י"ב סיון תשע"ט‬ 15th June 2019

Issue JLM

‫לשמה לעשות נחת‬

‫הריני בא ללמוד תורה‬

‫מוצאי שבת‬ BMTH

GLSCW

GHD

MAN

P

11.04

LON

10.35

JLM

7.09

‫קבלת שבת‬

BMTH

9.06

GLSCW

9.48

9.03

9.24

9.30

‫בס"ד‬

LON

MAN

GHD

‫פרשת בהעלותך‬

MAN

11.04

LON

10.43

8.29

10.34

11.48

11.21

Issue

‫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.

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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. And then is billion dollars?" and sympathy. the Torah sees as to why we ‫ ללמוד‬is ‫הריני‬ the assurance that responsibility.

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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

9.15

WHEN THINGS DON’T GO OUR WAY

If you would like to distribute the

Issue

Perhaps Rashi Vayikra 19:19 Devarim 4:6 Hilchos Temurah 4:13 Yalkut Shimoni Chukas 759 Bamidbar Rabbah 19:6

‫רוח לאבינו שבשמים‬ ‫מוצאי שבת ר"ת‬

JLM

Pennies from Heaven

207

1 2 3 4 5

‫בס"ד‬

‫פרשת נשא‬

205

The Rambam3 says that, ‘Shlomo Hamelech understood the reasons behind most of the Torah’s chukim’. The well-known Medrash4 goes further and says that Shlomo understood all of Torah apart from the Parah Adumah.

But even about Parah Aduma, we are told5 that its reason was indeed revealed to Moshe Rabbeinu. Clearly, far from

206

I

HASHEM DOES NOT PLAY DICE

being random, there is a logic behind every chok. As Einstein said, albeit in another context, ‘G-d does not play dice’.

‫צירל גליקל בת‬ ‫מאיר יהודה‬

20/20 VISION

'‫לע"נ ר‬ ‫בן ר' יקותיאל זלמן נאה ז''ל‬ ‫חנניה יו''ט ליפא הי''ד‬ ‫נלב''ע ט''ז אדר תשע''ז‬ ‫לע"נ מרת‬ ‫טויבא רחל נאה ע''ה‬ '‫בת ר‬ ‫נלב''ע שמואל שמעלקא הי''ד‬ ‫כ''ה מנחם אב תשע''ז‬

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

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

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

‫ספר דברים‬

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 we ‫פנחס‬ ‫ צבי‬people ‫ נ״י‬some – ‘and they cried’. constantly Golders – ‫ויבכו‬Green always told us when

‫בקרבו התאוו תאוה‬ opportunities For sponsorship rabble that was (Bamidbar 11:4) ‘The please contact sponsor@oneg.org.ukdesired a desire’. They

situation.

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

an about sponsoring For more information sponsor@oneg.org.uk issue please contact

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

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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

‫ספר במדבר‬

‫ספר דברים‬

'‫לע"נ ר‬ ‫יקותיאל זלמן נאה ז''ל‬ '‫בן ר‬ ‫חנניה יו''ט ליפא הי''ד‬ ‫נלב''ע ט''ז אדר תשע''ז‬ ‫לע"נ מרת‬ ‫טויבא רחל נאה ע''ה‬ '‫בת ר‬ ‫שמואל שמעלקא הי''ד‬ ‫נלב''ע‬ ‫כ''ה מנחם אב תשע''ז‬

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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

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4

Oneg Shabbos Issue 209

“‫”זאת התורה אדם כי ימות באהל‬

Chazal’s drosho on this possuk is well known –the wisdom of Torah is only acquired through great exertion and dedication. One must ‘kill oneself’ over learning through putting aside any of our natural, physical drives in order to be able to push ourselves to learn. It is a little perplexing that we find this idea brought here, in the middle of a sequence of halochos regarding one who comes into contact with a corpse. What is the connection between this possuk and the context of the parsha of parah adumah and tumas mes?

Rabbi Binyomin Marks

R

ashi begins by explaining the parsha of the parah adumah according to the halachik implications of each possuk. At the end of the parsha1, Rashi starts the parsha again, explaining the whole thing according to the Medrash Agado explaining how parah aduma is a kaporo for the cheit ha egel. To quote Rashi “[Why a] parah adumah?

We can understand from a moshol as follows: if the child of the maidservant dirties the palace of the King, they will say ‘Let the mother come and clean the waste of her child!’, so too, let the parah come and be mechaper on the eigel’.

What does the kaporo of the parah adumah have to do with the egel at all? True, one is a cow and one a calf, but this does not explain in what way the parah atones for the sin of worshipping the Golden Calf. Furthermore, the parah adumah does not exist to provide kaporo at all, in fact it is not really a korban in the traditional sense.

The order of the preparation of the parah adumah is performed only once, and its ash used subsequently hundreds of times, to purify one who has come in contact with a dead body. So, the connection must lie not just in the preparation but in the process of purification for which it was used, since this is really its main function, to be used to purify.

We can suggest that at matan torah, Bnei Yisroel were elevated to a supernatural level of existence2 and the limitations of nature were broken. The level which they reached is described as being that of Odom Harishon before his sin. The cheit ha egel very quickly brought Bnei Yisroel back to earth, to the ‘normal’ state which we are in 1 Possuk 22 2 See Eruvin 54a and Avodo Zoro 5a See Eruvin 54a and Avodo Zoro 5a

MAZEL TOV

R ABBI

TO

BINYOMIN

MARKS & F today. Chazal tell us that if not AMILY O N T H E O CC ASION OF for this, any Torah which one CHAIM YEH UDA LEIB'S learnt would not be forgotten.

BAR MITZV AH In addition, Bnei Yisroel would have been beyond the hand of persecution of any of the Nations of the World.

And if not for the cheit they would have lived forever, since death would not have been necessary to bring the physical body to its perfection.

The egel brought the inevitability and necessity of death back to Bnei Yisroel, bringing with it tumas meis and the necessary purification. Mida keneged mida, the taharoh resembles a kaporo for the cheit ha egel. Every step of the process is supposed to resemble, and therefore rectify, a part of the sequence of events of that calamitous day. And this is the deeper meaning of the moshol which Rashi brings – ‘let the mother clean the waste of her child’ the parah is ‘cleaning up’ after the mess caused by the egel.

With this we can answer our original question. True, the cleansing of the tumah must be done through the parah. But the true tikun to the ‘mess’ is limud haTorah.

Torah is life, it brings life and brocho to the world. We know from many places in Chazal that Torah is the antithesis of death – even the malach hamoves cannot touch one who is engrossed in his learning. This is because learning Torah is the highest form of connection to Hakodosh Boruch Hu, and if we are connected to Him, we are truly alive. If we are dedicated to our learning Torah, if we can ‘kill ourselves’ over it, each according to his ability, the world will eventually come to its ultimate tikun.

13 July 2019

‫י' תמוז תשע"ט‬

‫פרשת חקת‬

ALTERNATIVE MEDICINE “It was ironic that Hashem deliberately chose a snake to be the vehicle that brought about a remedy for the poisonous snake bite.”

A

s medical science advances in leaps and bounds, so do the possibilities for alternative remedies. From homeopathy to acupuncture, practitioners to witchdoctors, there is no end to the number of healing options available for those willing to brave lessknown and often less-understood territories. So here’s some Jewish ‘medicine for thought’.

The Jewish people’s journey through the desert was long and tedious, and, as is often the case, there were those who chose to complain rather than appreciate the numerous miracles that accompanied them. Our parsha (21:4-9) relates that some of the people voiced their opinions in a derogatory and insulting manner, and, in an act of Divine retribution, Hashem sent a plague of poisonous snakes to attack them. Lying on their death-beds, they repented, and Hashem instructed Moshe to make a copper snake and raise it high on a pole. He did so, and all who gazed upon the snake were miraculously healed.

The commentators highlight the paradox of this command. When someone is attacked by something, the last thing he wants to see again is the thing that attacked him. In fact, seeing it will only replay all the traumas of the event, and possibly intensify his suffering.

Interestingly, medieval doctors believed that one who is bitten by a rabid dog may die merely from the effect of mentioning the creature that bit him (See Ramban, ibid).

Consequently, it was ironic that Hashem deliberately chose a snake to be the vehicle that brought about a remedy for the poisonous snake bite; why did He do so?

When Hashem commanded Moshe to make a snake, he used the word “saraph”, a less common Hebrew word meaning “a burning (i.e. poisonous) snake”. But the Torah describes that Moshe made a “nachash”, the regular word for snake. Malbim alludes to the fact that a “nachash” is a lowly creature that slithers in the dirt, but “saraph”, which connotes burning and fire, describes something that is not earth-bound but soars upwards like

5

Rabbi Simcho Stanton Mesilah

flames. Moshe made a simple snake (nachash), in its lowly, earthly state, and raised it high on a pole. In the air, it was a “saraph”, a creature that represented fire and spirituality.

When the people looked upwards, they didn’t see something tied to the ground, but the possibility to break free of physical restraints and connect with Hashem. Our Sages in fact teach that of course the copper snake didn’t bring healing, but, through looking upwards, the people were reminded of Hashem and repented appropriately (Mishna Rosh Hashana 3:8.)

If the people had only seen a snake, they would have become even more unwell. But they didn’t see the lowly “nachash” that bit them; they saw the “saraph”, the spiritual flames that Hashem willed them to see. The thinking Jew sees all suffering as a call to re-connect to Hashem. He knows that the Jewish approach to healing must always begin with an earthly snake, a physical remedy or treatment to eliminate the ailment. But this should never stop him from seeking a spiritual remedy as well, and remembering that it is Hashem who is the Healer of all flesh.

Unlike some alternative medicines, this one comes with The Manufacturer’s guarantee, and has no known side-effects. Try it and you’ll see for yourselves!

6

Oneg Shabbos Issue 209

Quality vs. quantity

Rabbi Mordechai Tzvi Ball Mesilah

‘A little with quality is worth more than a large quantity with less quality’ states “take the stick and gather together the assembly, you and Aharon your brother, and speak to the rock before their eyes and it shall give its waters”. But when Moshe performed the miracle the verse states “then Moshe raised his arm and hit the rock with his stick twice, and abundant water came forth”.

The Meshech Chochmoh explains that the most desirable and choicest blessing Hashem wishes to give is a blessing of quality rather than quantity. For example, it’s a spiritually elevated and richer blessing when one is blessed with a small amount of food that nonetheless miraculously satisfies, than being blessed with a lot of food but needing to consume it all to satisfy oneself.

When Hashem commanded Moshe to speak to the rock the verse states that the rock would bring out water.

Had he done so, they would have been blessed with the more desirable blessing of quality; that one would drink a small amount and quench one’s thirst. However when Moshe did as he was commanded but with a slight change and hit the rock, the verse states that the rock brought out a lot of water. Now, the level of the blessing was decreased to a lower level - they were blessed with water but one would have to drink a lot to quench the thirst.

This concept is seen in one of the blessings promised to us if we keep the Torah. In parshas Bechukosai it says “You will eat your bread to satisfaction1” and Rashi explains that this means that the bit of food that one eats will become blessed in his innards.

In this week’s Torah reading the Jews were in the desert without water. Hashem commanded Moshe to sanctify His name by performing a miracle to supply water. The verse

Garments of the Soul Rabbi Shneur Zalman of Liadi zy’’a in his Sefer Hatanya explains that a person’s intellect and characteristics are the essence of the Divine soul of a person. The way a person expresses his essence is through one’s thoughts, speech or actions. He refers to these three processes as garments to the Divine soul, since a garment gives merely an external image of whatever it’s covering.

He regards a person’s thoughts as his “inner garment”; since it can never be separated from the mind, it is viewed as the closest of all three processes to the essence of a person.

Speech is the “middle garment” since when one speaks one is revealing one’s intellect or emotions. However, it is still not totally separated from one’s 1 2

Bamidbar 25:6 Shaar Yichud Hamaaseh 6

true essence; inasmuch as we see that a person can express his speech both intellectually and emotionally. The physical actions that a person does are his “outer garment” since these are the most separated from one’s thoughts and emotions, as we see how an object one may make can exist forever, regardless if its creator is here or not.

Speaking to the Rock Hashem’s commandment was to strike the rock – a physical action.

One can understand that this resembles serving Hashem merely with physical actions in quantity but not emphasising the quality. Since physical actions are the most distant form of service from ones true self, the blessing of water that came out the rock was therefore one of quantity.

However, Hashem commanded Moshe to sanctify His name and perform the miracle by speaking to the rock to bring out the water.

One can understand that speech (as opposed to action) resembles serving Hashem through ones inner self i.e. purifying all his thoughts and emotions to the service of Hashem.

If Moshe would have done as he was commanded and spoken to the rock, the blessing of water would have been only a small amount but it would have been a quality of which only a small amount would have been necessary to satisfy the thirst.

Of course one may not be careless regarding mitzvah observance, but, in the words of the Chovos Halevovos2 “A little with quality is worth more than a large quantity with less quality”. Therefore, a greater emphasis must be placed on the quality of one’s service of Hashem by purifying our minds and directing our thoughts and emotions to connect with Torah and mitzvos.

13 July 2019

‫י' תמוז תשע"ט‬

‫פרשת חקת‬

7

Parenting Rabbi Malcolm Herman Associate National Director Seed UK

Love and Discipline “love must be communicated and not assumed”

T

his is the last in our series of six on parenting. In the main I have focussed on themes that complement the book that I was privileged to co-author. However, in this final piece, we focus on “love and discipline”. This is a brief extract from the first three chapters.

There is a striking observation of Rabbi Shimon Schwab zt’’l (Collected Speeches p. 95). In parshas Beha’aloscha, Moshe Rabbeinu, turns to Hashem and questions his role in leading the people, comparing it to a parent. The word used for a parent here is “omein”. Literally this means a “nursing mother”. Rav Schwab notes that Everyday Parenting for Everyday Parents

by Rabbi Malcolm Herman and Professor Irvine Gersch

AVAILABLE NOW ON AMAZON OR AT LOCAL JEWISH BOOKSHOPS

the word is related to “uman” with a vav.

This means an artist. This is a powerful description of a parent. Like a glassblower creating an item of beauty, we are given raw material to mould. We have to be faithful to that material and to bring out the best that is latent within. It needs skill and wisdom to decide when we should be decisive and when we should be subtle, when to exercise love and when to impose discipline.

In reality, the principal mode must be love.

Threats and punishments, are a last resort not a first recourse. Our children need to know that we love them absolutely.

A lecturer once told me that he was giving a talk about marriage. He told the audience that love must be communicated and not assumed. A gentlemen got up and challenged him “I told my wife two years ago that I love her, if anything changes I will let her know!”. I hope that they are still married.

Love must be expressed in every appropriate manner, both physically and verbally. It must never be left to assumption. Even (or especially) when our children are adolescents we must show love.

They may not initiate it as they once did as toddlers, but they still need it and we have to use intuition and creativity to convey it in ways with which they feel comfortable.

So where does discipline fit in? Actually, the title of this article is a misnomer.

Children need boundaries. It gives them security and teaches them responsibility.

Correctly implemented discipline is not an alternative to love but indeed an expression of love. It is in their best interest. I have come across parents who are worried that if they are assertive, they will lose love. The reverse is true. When rules are sensibly imposed and followed through with appropriate confidence, children learn to respect their parents.

There are less battles and more time and energy for love! “Boundaries create more space for love”. 1.

Series PART 6 OF 6

We would like to thank

Rabbi M Herman

for his insightful parenting series over the past six weeks.

We wish him brocho ve hatzlocho in everything he does.

Please find information about his new book below.

admonishes us “as a father reproves his child”. (Devarim 8:5). We have no doubt that Hashem loves us, even when He dispenses experiences that we don’t enjoy.

We trust that it is ultimately for our good.

Similarly, discipline is a necessary process to raising healthy children. After all, if we truly love someone, we don’t want them to go wrong.

There are two essential principles. The first is to establish clear and suitable rules.

The second is to follow them through with consistency. “No” must be “No” in the same way that “Yes” must be “Yes”.

When “No” becomes “ok then”, we open ourselves to constant bargaining and we relinquish control of the home.

Parents find themselves in a never-ending struggle. The children take charge. That is unhealthy for everyone.

Different tools are needed as children become adolescents.

If “boundaries create more space for love” in younger children, for teenagers “love creates more acceptance of boundaries”. We cannot insist in the same way. Indeed, to do so can be dangerously counterproductive2.

We rely on the relationship that we have hopefully established in the years leading to adolescence. That relationship is vital. If it is weak, children will simply pursue their own agenda. If it is strong, children will be more inclined to work within our expectations.

Ultimately we are custodians of the neshomos entrusted to us. Like the glassblower we need to be deft and skilful.

With siyata dishmaya, we will nurture an adult that will fulfil their role in the world, bringing nachas to us and above all, to the Creator himself.

The Torah tells us that Hashem

Practical, entertaining and highly recommended by parents and therapists.

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1 This is the first tool in our book “Everyday Parenting for Everyday Parents.

2 (See “The Heart of Parenting” by Rabbi Don Kestenbaum– for a very helpful guide to these tumultuous years. This book is highly recommended).

8

This page is sponsored by nextgenrealestate.co.uk

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

Oneg Shabbos Issue 209

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

Rabbi Meir Orlian Halachah Writer, BHI

UNACCEPTABLE APARTMENT MATE

A

haron and Akiva had shared an apartment for a number of years.

pay rent until he has a satisfactory replacement?”

“Akiva has a rightful claim,” answered Rabbi Dayan. “Shulchan Aruch rules that Aharon cannot sublet his half of the apartment to someone against Akiva’s will” (C.M. 316:2).

“Mazel tov!” Aharon announced. “I just got engaged! I’ll be leaving the apartment in two months.”

“Why is that?” asked Aharon.

“What about our lease?” asked Akiva.

“We have half a year left. I can’t cover the rent myself for the remainder of the year.”

“Could you please elaborate?” asked Akiva. “What is this based on?”

“I’ll get someone else in my place,” said Aharon. “The lease allows subletting with the landlord’s approval.”

Two weeks later, Aharon informed Akiva: “I found someone to replace me.”

“Who?” asked Akiva. “Someone I know?”

“Ariel,” replied Aharon. “You might know him.”

“Ariel!” exclaimed Aharon. “He’s a neat freak. I can’t live with him; he’ll drive me crazy!”

“I already got the landlord’s approval,” said Aharon. “He was very happy to have a neat tenant in his apartment.”

“But I don’t agree!” insisted Akiva. “We rented the apartment together. I agreed to be your apartment mate, but you can’t impose Ariel on me!”

“If you don’t want Ariel, you can keep the apartment on your own, or find your own apartment mate,” said Aharon. “I fulfilled my responsibility by finding someone else to replace me, so I don’t have any further liability for the rent.”

“That’s not true,” argued Akiva. “You can’t force on me someone I don’t agree to, and you remain liable for your half of the rent until you have a suitable replacement!”

“I think he is suitable,” replied Aharon. “You can’t bind me to the rent at your whim.”

“It’s not a whim,” said Akiva. “I once tried rooming with Ariel and it didn’t work out well. You can’t force him on me.”

The two came to Rabbi Dayan. “Aharon is leaving our shared apartment, and wants Ariel to replace him,” said Akiva. “Can I object to Ariel and require Aharon to

“This is because people are typically particular about whom they live with,” replied Rabbi Dayan.

“The Rosh writes in his responsum (1:2), regarding partners who rented a dwelling unit, that one cannot sublet his half to a third party whom the other partner objects to,” explained Rabbi Dayan. “People are particular about whom they are willing to live with, so the remaining partner can claim that he agreed to live with the initial partner, but not with the third party. This can be either because of the importance or lowness of the third party, or because he may be a person of strife or untrustworthy.”

“Is this ruling accepted by all?” asked Aharon.

“Rosh points to the case of a shipper addressed in the Gemara (B.M. 79b),” added Rabbi Dayan. “According to Rav Chananel’s explanation, cited in Tosafos, the owner of the cargo sold it midway to another. Although the shipper has a rightful complaint about the change of ownership, he has no legal claim, since he suffers no economic loss, which could apply here, too. Nonetheless, Rosh differentiates between a shipper who rents to a wide variety of people and does not have a personal relationship with them, and partners in a dwelling.”

“Darchei Moshe (C.M. 316:2-3) and Gra (316:8), however, note that Rambam (Hil. Sechirus 5:5) seemingly equates the shipper case with real-estate rental, against Rosh, who differentiates between them,” replied Rabbi Dayan.

“Nonetheless, Darchei Moshe concludes that Rambam does not argue with Rosh, since it is common for cargo to change owners. Furthermore, shipping is only for a short duration, and the relationship is not one of partners” (Pischei Choshen, Sechirus 4:10).

“Thus,” concluded Rabbi Dayan, “Aharon cannot transfer his half to someone unacceptable to Akiva.”

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

13 July 2019

‫י' תמוז תשע"ט‬

‫פרשת חקת‬

MIDDOS ‫דרגה יתירה‬ Rabbi Zalman Guttman Ramat Shlomo

A

‫ויאמר להם שמעו‬ ‫נא המרים המן‬ ‫הסלע הזה נוציא‬ (‘‫כ‬-‘‫לכם מים וגו )י‬

nger is a sin which strips a person of his greatest human capacity, the one thing that differentiates him from all other creatures; an ability to use his mind to control his thoughts, his speech and his actions.

This is known as ‫דעה ודיבור‬.

When a person loses self-control and allows his anger to overtake him, he is acting in a manner completely foreign to the Torah. No circumstances, however stressful they may be, can justify a person’s loss of control if he truly believes in Hashem. In the secular world, when a person acts out of anger, it is called an “irresistible impulse.” This line of defence is even used legally to defend a person’s criminal actions. How different are the ways of the Torah!

The Seforim bring down that it takes 40 days for one to return to his previous ‫ מדריגה‬after becoming angry. The effects of anger - spiritually, emotionally and even physically - are incredibly damaging and it is literally a fulfilment of the posuk, “‫ונשמרתם‬ ‫ ”מאד לנפשתיכם‬- an admonition to guard our health - by remaining calm rather than reacting with anger.

The Nesivos Sholom explains that a Jew must make himself into a king who rules over his inhibitions. The word “‫ ”מלך‬can be used as an acronym for ‫ מח‬- brain, ‫ לב‬- heart, and ‫ כבד‬- liver. The brain controls one’s thoughts and logic, which then rules over a person’s heart (emotions) and liver (desires). In this way, he is the ‫ מלך‬- the ruler over himself. If, however, a person allows his emotions to control him, he becomes a “‫ ”למך‬- an expression used for one who is weak.

Even worse, though, when his desires overtake him.

Then he amounts to “‫ ”כלֻ ם‬- literally a nothing, a nobody!

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9

SHEMIRAS HALOSHON

FOOD FOR THOUGHT TO SPARK N CONVERSATIO

OK, NOW

WHAT DO I DO? EVERYONE KNOWS THE ALLEGORY IN WHICH A RABBI INSTRUCTS A MAN TO SHAKE OUT A FEATHER PILLOW, AND THEN INSTRUCTS HIM TO RETRIEVE THE FEATHERS FLYING THROUGH THE AIR . OF COURSE HE CAN’T DO THAT, AND THE RABBI EXPLAINS THAT LIKEWISE, THE WORDS OF LOSHON HORA HE HAS SENT OUT INTO THE WORLD CANNOT BE RETRIEVED. BUT IS THERE ANYTHING WE CAN DO TO MAKE AMENDS?

THE DILEMMA

Lila’s sister-in-law Mindy gets on her nerves. Lila somehow always manages to slip a negative, critical comment into any discussion in which Mindy’s name comes up. Her comments are often disguised as jokes or helpful observations, but Lila knows that they’re coming from an unwholesome place. Even though Mindy doesn’t seem to suspect any animosity, Lila knows she is guilty of loshon hora. What should she do?

THE HALACHAH Loshon hora is a sin between man and his fellow as well as between man and Hashem. Like other sins, the way to repent is to confess the error out loud, regret it sincerely, and resolve never to repeat it. In the above case, while the speaker must repent before Hashem, she does not have to confess or seek out forgiveness from her victim unless her words caused harm; for instance, the victim was rejected for a job or a shidduch, in which case the loshon hora is also a sin between man and his fellow, and she would have to ask forgiveness from her sister-in-law.

Sefer Chofetz Chaim, Hil. Loshon Hora 8:4; see Be’er Mayim Chaim 48 there.

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

10

Oneg Shabbos Issue 209

THE OWNER’S REDEEMING THE FIELD WHEN YOVEL IS NOT IN EFFECT

T

‫המקדיש את שדהו בשעה שאין היובל אומרים לו פתח אתה ראשון‬

he Mishnah begins with the halacha of redeeming an ancestral field whose owner had consecrated it. The Mishnah illustrates a case involving a time when the counting for Yovel was not in effect. The Mishnah states that we approach the owner before anyone else, and we ask him to make an offer to redeem his own field. The advantage of asking the owner is that if he redeems his field, he will add a payment of a “fifth,” whereas anyone else who redeems it will only pay face value of the price which is offered. Rashi explains the reason for the Mishnah’s restricting its case to when Yovel is not in effect is that if the Yovel system was current, the field would have a set value for redemption of fifty shekel for each beis kur and we would not have to ask the owner to suggest a price to redeem his field. Now that Yovel is not being practiced, the field is redeemed at actual value, which depends upon the price that can be raised.

Rambam (Hilchos Arachin 5:1) records the halacha of our Mishnah and writes that we approach the owner to redeem the field first, “because he is the master of the field. If he wishes to redeem it, that is fine. If he refuses to do so, we do not force him. This is true when Yovel is being practiced, because if the owner does not redeem the field, the property will be released to the kohanim at Yovel, and they will redeem it at its full value. If Yovel is not in effect, the field is not set to be given to the kohanim, and the field will have to be redeemed eventually. Here, we compel its owner to redeem the field at its full value.”

Rambam explains that the reason our Mishnah deals with an era when Yovel is not being counted is that this is when we approach the owner and coerce him to redeem his field, but not when Yovel is in effect. Ra’avad notes that we always approach the owner first and offer him the mitzvah to redeem the field before anyone else. And, whether Yovel is being counted or not, the owner adds a fifth to his price of redemption. Rather, the Mishnah uses the illustration of when Yovel is not in effect due to the price offer being variable, and not due to the owner’s priority of redemption.

Kesef Mishnah explains that Rambam deduced his understanding from the Mishnah itself which placed the term “at the time Yovel does not apply” at the very beginning of the Mishnah. This implies that the owner’s being compelled to respond and redeem the field is also a function of this taking place at a time when Yovel is not in effect. If Yovel does apply, apparently the owner’s participation is not so critical, as Rambam explains, because the kohanim will redeem the field if the owner does not. Rambam would agree that even when Yovel applies there is a mitzvah for the owner to redeem the field before anyone else, but the element of coercion would not be so critical.

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Stories from the Daf CONSECRATING ONE’S WEALTH “...‫”המקדיש את שדהו בשעה שאין היובל‬

Today’s daf discusses the halachos of one who sanctified his field.

Sadly, there is always a need for charity, especially while we are in exile. The Ohr HaChaim zt”l explains that a wealthy man has been entrusted with more money so that he will support the poor and worthy institutions. But sometimes getting affluent people to support Torah can be very challenging.

Many great roshei yeshiva were very good at finding the right angle to persuade even the simplest people to give money. When Rav Meir Shapiro of Lublin zt”l wanted to make an appeal for Yeshivas Chachmei Lublin he knew that he needed an excellent strategy.

During that period most French Jews were very estranged from tradition and would surely avoid any overt appeal for the yeshiva.

Rav Shapiro publicised that he would be speaking about the strong connection between Polish Jews and their French counterparts. The French Jews were intrigued. When the time came for Rav Shapiro’s lecture, the place was packed.

Rav Shapiro began to expound, “Hundreds of years ago there was a very great French scholar named Rashi. Rashi illuminated the pages of classic Jewish literature and was a beacon to all Jews from his time onward. There is a yeshiva in Poland where they specialise in learning Rashi called Yeshivas Chachmei Lublin. Unfortunately, due to a lack of funding, the yeshiva is in danger of closing. Please donate so that we can keep this institution afloat.” The people generously gave to support Yeshivas Chachmei Lublin!1 ‫ עמ' שכ"ז‬,‫ ח"א‬,‫ דברי יונה‬1 Brought to you by

13 July 2019

‫י' תמוז תשע"ט‬

‫פרשת חקת‬

11

Sages through Ages

Dr Benji Schreiber

THE

The Radak

Narbonne, Provence 1160 – 1235

Overview Rav David Kimche (‫ )רד‘‘ק‬was a master of dikduk, author of a commentary on much of Nach and he dealt in Philosophy. He lived and died in Narbonne, Provence, South East France.

‫גם אביא דברי רז“ל במקומות שאנו צריכים לפירושם‬ ‫גם כן אביא קצת דרשות‬. ‫ולקבלתם על כל פנים‬ .‫לאוהבי הדרש‬ In places he offers alternatives to Chazal’s peshat in the pasuk, but always defers to and has the greatest respect for Chazal:

‫כי דעתם רחבה מדעתנו‬, ‫והם ידעו מה שאמרו‬

In some places he offers psychological explanations. For example, on the incident of Yehuda and Tamar he writes: ‫ היות זרע יהודה הנשאר‬,‫וכל הדברים האלה‬ ‫בזה הדרך והיות דוד מרות המואבייה‬ ‫ הכול הייתה סיבה מאת‬,‫ושלמה מבת שבע‬ ‫ כדי שלא יתגאו מלכות יהודה על‬...‫ל‬-‫הא‬ ‫ישראל ויזכרו צור חצבו ממנו ויהיו שפלי‬ ‫רוח וינהיגו המלכות בענווה ובתום לבב‬

Writings

His first seforim were ‫ ספר המכלול‬and ‫ספר‬ ‫השורשים‬, works of Jewish grammar in which described the prophetic past as follows:

‫ותדע כי מנהג העוברי׳ בלשון הקדש להשתמש בו‬ ‫עבר מקום עתיד שהן אותיות איתן וזה בנבואות‬ ‫ברוב כי הדבר ברור כמו אם עבר כי כבר נגזר‬ Radak wrote a famous and renowned peirush on Bereishis, all of Neviim, Divrei HaYamim and Tehillim.

Living in Provence on the border of France and Spain, he was influenced both by Rashi (1040-1105) and Ibn Ezra (1089-1167). Unlike Rashi’s very concise comments and the Ibn Ezra’s more cryptic style, the Radak writes somewhat like a teacher, often giving alternative explanations, and sometimes drawing a moral lesson.

He often quotes Chazal on a pasuk but will often offer his own alternative explanation to the pshat of a pasuk.

In his introduction to Sefer Yehoshua he says he will include drashos of Chazal for those who like the drash:

He explains that the reason for the dubious origins of Dovid and Shlomo HaMelech from Yehuda and Tamar, Rus HaMoaviya and Shlomo and Bassheva was to keep the Jewish Kings humble so that they rule with humility and purity.

Redak writes like a teacher, often giving alternative explanations, and sometimes drawing a moral lesson.

With regard to miracles, he seems to consider the possibility that the children revived by Eliyahu and Elisha may have been unconscious but not dead: In ‫י''ז‬:‫ מלכים א' י''ז‬The Radak quoted the view that the child might have appeared dead while being deeply unconscious but rejected it concluding ‫והנכון כי מת מיתה גמורה‬.

However in ‫ל''א‬:'‫ מלאכים ב' ד‬he says:

‫והסברא אשר אמרנו בילד שהחיא אליהו היא‬ ‫הסברא עצמה בזה הנער שהחיא אלישע ומצאנו‬ ‫לו סמך בדברי רז‘ל )מס‘ נדה סט ע‘‘ב( ששאלו בן‬ ‫השונמית מהו שיטמא? והיתה התשובה מת מטמא‬ .‫ואינו מטמא חי‬ Some Rabbis of Northern France rejected him because he explained the ‫ מעשה מרכבה‬as the Rambam had before him. The ‫( הרב יעבץ‬Rav Yaakov Emden, 1698-1776) said, rather sharply, that his comments on the Maaseh Merkava do not even count as Torah learning and can be learnt in unclean places!

‫מעשה מרכבה של הרד“ק מותר ללמוד גם במקום‬ ‫שאסור להרהר בדברי תורה‬ He was over 70 years old when the controversy over the writings of the Rambam (1135-1204) broke out. The Rambam’s seforim were banned

by Rav Shlomo of Montpelier and Rav Yonah Gerondi (Rabeinu Yonah, who later regretted what he had done and apologised posthumously to the Rambam) and they were burnt publicly in Paris in 12331. The Radak travelled to Spain to try to intervene on behalf of the Rambam.

The Radak’s perush on Nach remains widely learnt to this day. In fact, when I asked my Rosh Yeshiva, Rav Aharon Lichtenstein zt”l, which perush he recommended that I use when learning Nach, he said that - with the exception of Ramban on Iyov; Vilna Gaon on Mishlei and Rav Shimshon Raphael Hirsch on Tehillim - the perush of Radak was “head and shoulders above the others, including Rashi”.

1 See Magen Avraham (O.C. 580, end 9) who states that the burning of the Talmud, which followed the burning of the Rambam, took place on Erev Shabbos Parshas Chukkas, which is why some individuals have the minhag to fast then.

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