210. Oneg Balak

Issue

210

‫בס"ד‬

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

‫מוצאי שבת‬

‫פרשת בלק‬

‫י"ז תמוז תשע"ט‬ 20 July 2019

‫קבלת שבת‬

JLM

MAN

LON

JLM

BMTH

GLSCW

GHD

MAN

LON

JLM

BMTH

GLSCW

GHD

MAN

LON

9.09

10.39

10.22

8.25

10.15

11.11

10.50

10.39

10.14

7.08

8.55

9.32

9.16

9.10

8.52

What Hashem has Wrought

N

eedless to say, there are many approaches among the mefarshim to the berachos of Bilaam. The Meshech Chochmah’s approach to our pesukim is based on the idea that the letter lamed at the beginning of a word, while generally translated as “to”, can also mean “concerning”. For example, in the beginning of Parshas Beshalach1, when the pasuk says, “‫וְאָמַ ר פַּ ְרע ֹה לִ בְ נֵי י ְִש ָׂראֵ ל‬ ‫ּאָרץ‬ ֶ ‫נְבֻ כִ ים הֵ ם ָב‬,” it means, “Pharaoh will say concerning the Bnei Yisrael, ‘they are confused in the land’”.

‫ ִכּי ל ֹא נַחַ שׁ‬...‫ל מוֹצִ יאָם מִ ּ ִמצְ ָריִם‬- ֵ‫א‬ ‫ִש ָׂראֵ ל ָכּעֵ ת יֵאָמֵ ר‬ ְ ‫ְ ּב ַי ֲעק ֹב וְל ֹא ֶקסֶ ם ְ ּבי‬ ‫ הֶ ן עָ ם‬.‫ל‬- ֵ‫ִש ָׂראֵ ל מַ ה פָּ עַ ל א‬ ְ ‫לְ ַי ֲעק ֹב וּלְ י‬ ‫ְ ּכלָבִ יא יָקוּם‬ It is G-d Who brought them out of Egypt… For there is no divination in Yaakov and no sorcery in Israel, as now it can be aid to Yaakov and to Yisrael what G-d has wrought. Behold, the people arise like a lion cub (23:22-24)

Here, too, Bilaam surveys the Bnei Yisrael, noting that not too long ago, they were a nation of slaves with no capability of asserting any control over their national existence. Now, from a state of national repose, they have risen up like a lion cub, conquering the formidable armies of Sichon and Og who opposed their entry into the land of Canaan and are poised to do likewise to any other nation in the land itself who opposes them. “‫” ָּכעֵ ת‬, at a time such as this, all one can say “‫לְ יַ ֲעק ֹב‬

Rabbi Immanuel Bernstein Journeys in Torah based on the Meshech Chochma

‫וּלְ י ְִש ָׂראֵ ל‬,” concerning Yaakov and Yisrael is to exclaim “‫ל‬- ֵ‫”מַ ה פָּ עַ ל א‬, see what Hashem has wrought in creating such a nation, as if to say, “‫ – ברוך שככה לו בעולמו‬Blessed is He Who has such as these in His world!” Such a stunning phenomenon is manifestly not the product of any divination of sorcery; rather, it is an expression of the supervision of “Hashem Who took them out of Egypt,” and continues to guide their destiny.

These beautiful words of the Meshech Chochmah cannot fail to resonate when one takes a close look at our history and destiny. May Hashem continue to guide and strengthen His people until even the Bilaam’s of the world will find themselves overwhelmed by “what Hashem has wrought,” able only to respond by exclaiming: “Blessed is He Who has such as these in His world!”

1 Shemos 14:3

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2

Oneg Shabbos Issue 210

The Subversion of the Spiritual Bilaam’s threat to Klal Yisroel Rosh Yeshiva of The Yeshiva of Greater Washington & TorahWeb.org registers as unique in many ways. We are enjoined, "My nation remember what Balak schemed against you and what Bilaam responded...in order that you recognize Hashem’s kindness” (Michah 6.) Similarly, “Hashem turned his curses into blessings, for He loves you” (Devarim 26.)

Rabbi Aaron Lopiansky

To the naked eye it seems that Bilaam’s threat falls far short of those of Pharaoh, Amalek, and Sichon, all of whom employed physical force against us and actually hurt and oppressed us.

Bilaam’s curses, by comparison, are just a form of prayer, and if Hashem doesn’t want to listen to those prayers, why are they so significant?

Bilaam’s own status is also unclear. He is depicted as being a prophet (Sanhedrin 106a), similar to, or in the order of, Moshe (Bamidbar Rabba 14:19.) Was Bilaam good or evil? If he was evil, how could something as “spiritual” as prophecy become subverted for the bad?

Bilaam is described as a “sorcerer.” We really have little understanding of what this is since we have no personal experience today with magic, etc.

However, we will need to understand what the evil in magic is - at least conceptually - if we are to have any understanding of “parshas Bilaam”.

storiestoinspire.org

We understand the natural order in our physical universe. It is governed by immutable laws that always are in effect unless Hashem chooses to override them, as

in the case of miracles. There is a higher stratum of existence that transcends our physical world, which we call the spiritual world. It is not bound by the constraints of the familiar laws of nature, but it is also not a world devoid of structure and mechanism. The Maharal explains many times (especially in Gevuros Hashem) that there is an order and structure to miracles. This order is why the Gemara has disputes about miraculous events such as the stopping of the sun at Givon and its duration. Underlying the dispute are different understandings of the particular nature, not physical nature but metaphysical nature, of that miraculous event.

Another area where this type of understanding manifests itself is in the descriptions of the Yom Hadin, and the process of din in general. We are told about the order of who is judged first, what time of the day is most auspicious, etc. Even without plumbing and penetrating to the depths of understanding these details of din, we see that they clearly indicate that the spiritual world has structure, and only in the most extreme cases will Hashem override that order and structure (i.e. maavir al midosav.)

Because there are strata of spirituality that have their own inherent structure and whose system of functioning Hashem does not look to override on a regular basis, this structure too can be perverted and misused. This is the realm of magic, which is the tapping into some spiritual level and perverting it. The power may be spiritual, but rather than being used to bind a person to Hashem, it is being used to break away from Hashem.

That is the reason why “magic” is so destructive. Just as a friend who turns against you is so much more dangerous than someone who was always an enemy because he knows all your vulnerabilities, so too a person who has heightened spiritual sensitivity and misuses it is a much more dangerous adversary.

Although Hashem can, of course, do as He wishes and prevent a wicked person from leveraging such spiritual resources just as He could prevent the wicked from making use of physical resources, He desired that the world run within a system - be it the physical world or the “supernatural world”. Therefore, a person who is part of a more spiritual stratum has the choice and ability to do much good, and commensurately much evil.

Bilaam was the most knowledgeable and spiritually sensitive of Klal Yisroel’s enemies, and this is precisely why he was the most dangerous. He could attack Klal Yisroel’s deepest spiritual connection to Hashem and tried very hard to do so.

Rashi describes Balak’s choosing of Bilaam as a desire to utilize Israel’s own strength (i.e tefillah) against them. Therefore, to protect Klal Yisroel, Hashem suspended the normal mechanisms of the spiritual world. This suspension goes against the deepest wishes of how Hashem wants the world to generally run, and thus doing so was an expression of the love that He has for Klal Yisroel.

We have a hard time really getting a feel for these lofty concepts and battle grounds because we are removed from the experiences of “magic” and sorcery. But these ideas are helpful if they can provide insight into some relatively contemporary phenomena.

This parsha teaches us that spirituality, while by its very nature is closer to the Divine than physicality, is still not automatically good. It all depends on where those strength and abilities are aimed. If it is focused on serving as a bridge to Hashem then it is the "good" itself. But if chas v’shalom it is used to attack Hashem, it is devastating.

20 July 2019

‫י"ז תמוז תשע"ט‬

‫פרשת בלק‬

3

The Bigger the Infiltration the Greater the Anti-Semitism

I

Rabbi Chaim Zundel Pearlman Emeritus Rabbi of the Machzike Hadath Synagogue & Rosh Beit Midrash Hendon

(‫ט‬:‫ )במדבר כג‬:‫שּׁב‬ ֽ ָ ַ‫ִשׁ ֔כּ ֹן וּבַ גּוֹ ִי ֖ם לֹ֥א י ְִתח‬ ְ ‫הֶ ן־עָ ם ֙ לְ בָדָ ֣ד י‬

n this week’s parsha we see a confluence of two major themes which flow through the whole commentary of the Netziv in his Haamek Davar.

The first major theme is that Am Yisrael was chosen by the Al-mighty to be a light unto the nations, as spelt out by the Navi Yeshaya. ָ ‫אֶ תֶּ נ‬ (‫ו‬:‫ְך לִ בְ ִרית עָ ם לְ אוֹר גּוֹיִם )ישעיה מב‬

I will set you for a covenant of the people for a light unto the nations. ָ ‫וּנְתַ ִתּ‬ (‫ו‬:‫ )ישעיה מט‬:‫אָרץ‬ ֶ ָ‫יך לְ אוֹר גּוֹיִם לִ ְהיוֹת יְשׁוּעָ ִתי עַ ד ְקצֵ ה ה‬ I will make you for a light unto the nations so that my salvation may extend to the ends of the earth.

The influence of Am Yisrael could only be completed by being scattered throughout the world in golus. When the nations perceive that through Divine providence the lamb (Israel) survives the onslaught of seventy wolves (seventy nations), only then will they acknowledge the divine Kingship. Thus Hashem says to Moshe, after the sin,

(‫כא‬:‫ואולם חי אני וימלא כבוד ה' את כל הארץ )במדבר יד‬ But as I live, and the Glory of Hashem shall fill the entire world.

I cannot fully grant your request to pardon your people, they must endure a bitter golus and through their survival, the Glory of Hashem will fill the Earth.

In parshas Noach, the Netziv this refers to the role of the descendants of Shem to influence other peoples. .‫לֵי־שׁם‬ ֵ֑ ֳ‫יַ ֤פְ ְתּ אֱל ִֹקים ֙ לְ ֶי֔פֶ ת ְוי ְִשׁ ֖כּ ֹן בְּ אָֽה‬ (‫כז‬:‫)בראשית ט‬ May G-d beautify Yefes, and he should dwell in the tents of Shem. The Netziv qualifies this task.

.‫הנה בריתי אתך והיית לאב המון גוים‬ (‫ד‬:‫)בראשית יז‬ Behold my covenant is with you, and you should become a father to a multitude of nations.

"the purpose of which is to realise their chosen role as a light unto the nations"

Explains the Netziv, it was never the intention of G-d that all nations should be included in ‫ עדת ישראל‬but at least they should have knowledge of Hashem and reject idolatry.

In his introduction to Shemos he writes that this book is a sequel to the book of Bereishis. After setting out the origin of the creation of mankind, there follows Shemos, which continues to address, Hashem’s design. To further the plan for the world, one nation is chosen to be a light unto all the other nations of the world. Am Yisrael is formed only after yetzias mitzrayim and can start to fulfil its raison d’etre and complete the objective of creation, which is that all populations of the universe know the existence of the Al-mighty.

‫מצרים עַ ל‬ ִ ‫ַוי ְִהי בְּ עֶ צֶ ם הַ יּוֹם הַ זֶּה הוֹצִ יא ה' אֶ ת בְּ נֵי ישראל מֵ אֶ רץ‬ .(‫נא‬:‫ )שמות יב‬:‫צִ בְ א ֹתָ ם‬ He has an original understanding of the words ‫עַ ל צִ בְ א ֹתָ ם‬.

This refers to the specific goal of the nation, for every nation is created for its own unique role, ‫על צבאתם‬.

In the beginning of Vayechi, we are introduced to the idea that the descendants of Yaakov are going to spend many years in exile, the purpose of which is to realise their chosen role as a light unto the nations. Golus is not only a punishment but has a positive role to play in achieving the master plan of the creation.

After the sin of the spies, says the Netziv in parshas Shelach, whilst the objective remained the same, to change the attitude and behaviour of the nations of the world, the method of attaining this end changed. A new mission plan was required.

If the purpose of golus is to influence the nations of the world to reject idolatry and immorality, it could be thought that Israel should therefore assimilate to be able to accomplish the maximum effect. Quite the contrary, Israel even in golus must dwell alone.

This is the second major theme of the Netziv, which is essential for the success of the first.

:‫שּׁב‬ ֽ ָ ַ‫הֶ ן־עָ ם ֙ לְ בָדָ ֣ד י ְִשׁ ֹ֔כּן וּבַגּוֹ ִי ֖ם לֹ֥א י ְִתח‬ Am Yisrael, in exile, is warned to keep apart from the other nations.

Normally, when a nation is exiled they integrate into the native population, resulting in a greater amity. This is not so with Am Yisrael - ‫הֶ ן־עָ ם ֙ לְ בָדָ ֣ד י ְִשׁ ֹ֔כּן‬. When they remain alone, they may dwell in peace with the indigenous population. However, ‫שּׁב‬ ֽ ָ ַ‫וּבַגּוֹ ִי ֖ם לֹ֥א י ְִתח‬, if they attempt to become as one with their gentile neighbours, then they will not be respected. They will only be esteemed if they remain separate and alone. The precedent for this phenomenon was the experience of the Jews in Egypt the more they infiltrated into Egyptian society the greater the anti-Semitism.

The ultimate success of this policy plan is revealed to us in the brachos of parshas Ki Sovo.

(‫י‬:‫וראו כל עמי הארץ כי שם ה' נקרא עליו ויראו ממך )כי תבא כח‬ And all the peoples of the world will see that the Name of Hashem is called upon you, and they will fear you.

I would suggest an alternative translation for ‫ויראו ממך‬, they will derive their fear (of Heaven) from you, i.e. from your inspiration.

From your example, your faith, your conduct, your endurance and survival the nations of the world will ultimately be inspired to see the glory of Hashem and accept that there is one Divine authority.

RECOMMENDED SPEAKER

RABBI DANIEL GLATSTEIN www.torahanytime.com

4

Oneg Shabbos Issue 210

This page is sponsored ‫לע''נ ביילא בת ר׳ משה ע''ה‬

Rabbi Yissocher Frand

Rabbi Eliezer Parkoff

Rosh Yeshiva, Ner Yisrael Baltimore

Rosh Yeshiva Medrash Chaim, Yerushalayim

Bilaam – The I Syndrome Whoever possesses the following three traits is of the disciples of our father Avraham; and whoever possesses the opposite three traits is of the disciples of the wicked Bilaam. The disciples of our father Avraham have a good eye, a meek spirit and a humble soul.

The disciples of the wicked Bilaam have an evil eye, a haughty spirit and a gross soul. What is the difference between the disciples of our father Avraham and the disciples of the wicked Bilaam? The disciples of our father Avraham benefit in this world and inherit the World To Come… The disciples of the wicked Bilaam inherit Gehinom and descend into the pit of destruction…. (Avos 5:19)

Being an Ingrate is the ‘Worst of the Worst’

T

he following insight is from the Alter of Slabodka. According to the Medrash, Bilaam said to Balak: Both of us are ingrates. Were it not for Avraham Avinu, there would never have been a Balak King of Moav in the world. For if not for Avraham’s merit, Lot would never have escaped the destruction of Sodom. “How can you – a descendant of Lot – hire me to curse the descendants of Avraham? I, too, am an ingrate”, Bilaam told Balak, “If not for their father Yaakov, I would not be around either. Lavan only merited having sons – from whom I descended – by virtue of the fact that Yaakov lived in his house. How can I curse Yaakov’s descendants? I too must be an ingrate.”

This is a strange Medrash. It is as if Bilaam the wicked is giving a mussar schmooze! Since when was Bilaam into midos tovos? Why is this person, who has all the evil human traits in the world, expressing remorse – as it were – that he was an ingrate?

The Alter of Slabodka says we see from here that the worst character trait of all is to be an ingrate. Even a Bilaam, who was the prototype of evil character traits, felt bad about being an ingrate.

Rav Ruderman zt’’l, the founding Rosh Yeshiva of Ner Israel, was a disciple of the Alter of Slabodka and this idea is very typical of the themes he would frequently speak about. There were basically three topics to which he returned over and over in emphasizing proper behaviour to his students: Torah, Chessed; and Hakaras HaTov. Rav Ruderman felt that if a person did not recognise those who did him favours, it called into question the person’s entire humanity.

We all have our failings and our foibles, but to be an ingrate is the worst of the worst.

What are the three negative traits of the Bilaam school? Rashi explains the “evil eye” as reflecting a jealous personality that looks at the success of others with a jaundiced eye. Rambam interprets it as overbearing desire to accumulate wealth. The mishnah’s second trait certainly refers to excessive pride. Nefesh rechava, the final characteristic, means an exceedingly great abundance of desire.

Thus, we have jealousy, arrogance, and the desire for both money and physical pleasure.

Chazal, in their typically sensitive reading, locate all these traits in the Biblical account of Bilaam.

According to Rashi, the jaundiced eye emerges from Bilaam’s look at Am Yisrael in their tents (Bamidbar 24:2).

In Ibn Ezra’s commentary on Chumash, he cites a similar interpretation and says that Bilaam tried to look at them with an evil eye.

Bilaam expresses disproportionate pride when referring to himself as the one who knows “supernal knowledge” (Bamidbar 24:16). Furthermore, Bilaam tells the officials of Moav that “Hashem prevents me from going with you” (Bamidbar 22:13). Midrash Tanchuma insightfully notes that he could have simply said “Hashem prevents me from going.” The addition of “with you” implies that they are the problem rather than Bilaam’s desire to curse. Bilaam claims that if only more distinguished officials had come, Hashem would have approved Bilaam’s strategy. This desire to not admit of one’s own inability and to place the blame on others reveals an arrogant demeanour.

Avraham and Bilaam represent on a universal scale diametrically opposed models of character. The mishnah calls on all of us to emulate the traits of Avraham rather than those of Bilaam.

20 July 2019

‫י"ז תמוז תשע"ט‬

‫פרשת בלק‬

5

neglecting our obligations and responsibilities in other areas of life.

Rabbi Naftali Schiff Chief Executive of the Jewish Futures © Steve Durban

The Seventeenth of Tammuz is the day when it all comes crashing down

W

e had lived under siege for year and a half, becoming accustomed to a new reality, albeit with infighting, restricted movement and starvation, yet with a sense of security that the Yerushalayim’s protective walls were impregnable. On this day, the unthinkable happens and foreign soldiers breach the walls and pour in, wreaking carnage with every step. As with so many other events in our history, they are not isolated points in time, rather reflections of a deeper root cause.

The origins of this day stretch back to the birth of our nation, in an event that shattered the new reality of the people.

Just forty days after Hashem’s revelation at Sinai, they make the catastrophic error of thinking that Moshe was missing in action never to return; they replace him with a golden calf and proceed to worship it with song and dance. In what is probably one of the most dramatic episodes in the Torah, Moshe emerges from the cloud and upon realising what is going on below, smashes the luchos in front of the entire People.

These luchos were truly remarkable and miraculous.

Engraved the whole way through by Hashem’s own Hand, they could be read from all sides, with the middle of some of the letters being suspended in mid-air. Rav Shimshon Raphael Hirsch1 explains the powerful symbolism of this miracle as teaching us that our mission in this world is to allow ‘physical material to be formed and shaped by the finger of G-d.’

Our job is to bring Hashem’s world into human life rather than to leave it as some theoretical or esoteric lofty concept.

The luchos were engraved from all sides, meaning that there was no above and below, no front and back; rather- they were pierced through and through. The message for us is clear. Our Judaism must permeate our entire being, whichever way we turn; whichever way we look or one looks at us. It is not enough to be a Jew from one side, in one aspect of our lives, whilst

1 The Jewish Year Volume 1, Tammuz 1 2 Beginning of Shaar Habitachon

The letters on the luchos can only be upheld as long as the writing penetrates the stone from all sides.

The moment the Bnei Yisrael worship the egel, that wholesome integrity was lost and the letters flew away. The resulting lack of full devotion inherent in that which the G-d given luchos must be, becomes too ‘heavy’ for Moshe to bear. They smash into smithereens at the bottom the mountain. This tragic episode lays the foundations for both the destruction of the first and second Batei Mikdash.

Replacing Moshe with a golden calf was effectively showing that their trust in Moshe had been greater than their trust in Hashem. The prohibition against idol worship ‫( לא יהיה לך אלהים אחרים‬one of the six constant mitzvos) does not just mean that we are not allowed to worship idols in the classic sense of the term, but also that we may not place our faith and trust in any other power, even one as great as Moshe Rabbeinu.

The foundations of churban were laid at Har Sinai because our Judaism lacked the purity and authenticity necessary to be Hashem’s People. It did not permeate our very being and could certainly not be seen from all sides. We placed our trust in a power other than Hashem, which is both the root of the three cardinal sins and also of sinas chinam. As the Chovos Halevavos writes2, ‘For if a person does not place his trust in Hashem and trusts in that which is other than Hashem, Hashem removes His providence from Him and leaves him in the hands of whatever he trusted in.’ When we do so, the direct consequence of our actions are such that Hashem Himself vacates His home, He extinguishes the holy fire on the mizbeach and allows an impure animal to be offered up, an idol to be erected and the Torah to be burnt.

The converse of this is also true, when we are authentic, when Hashem’s writing, so to speak can be seen from all sides of us, as individuals and as a nation, then Hashem will return to His home.

May we merit to internalise these lessons so that the next three weeks will be transformed lesasson u lesimcha.

6

Oneg Shabbos Issue 210

Jewish History in

6000 Years

I

am sure that many would agree with me in saying that it can be overwhelming to piece together events and personalities during the long exile of the Jewish people given the multiple genealogies and eras covered in Sefer Bereheis, the rest of Tanach and the Talmud. During my journey through the Daf Yomi, I encountered a Gemara (Avodah Zara 9a) which provides an excellent framework for analysing Jewish History and slotting it into distinct time buckets that can be memorised easily.

The Gemara (ibid) says that the world is destined to last 6000 years, corresponding to the six days of Creation and Hashem will rest on the seventh day, corresponding to the Shabbos and the seventh millennium.

The Gemara (ibid) delineates how these 6000 years can be broken up into three time periods each comprising of 2000 years. This article aims to illustrate how this framework can be used for analysing Jewish History and slotting events into both the Jewish and Gregorian calendars.

This table summarises each 2000 year period with the corresponding era of Jewish History.

Jewish Millennium

No of Years

0 – 2000

1656

Dor Hamabul

1656

292

Birth of Avraham

1948

48

Destruction of Tower of Bavel

1996

4

Avraham analyses Creation

2000

48

Avraham begins to proselytise

2048

400

From Yitzchak to Matan Torah

2448

480

From Moshe to David

2928

410

Bayis Rishon

3338

70

Babylonian Exile

3408

352

Bayis Sheini BCE

3760

1

68

2

Bayis Sheini CE

3828

68

172

Mishna and Talmud compilation

4000

240

260

Mishna and Talmud compilation

4260

500

500

Geonim until first Crusade (1096 CE)

4760

1000

500

Rishonim until Spanish Expulsion (1492 CE)

5260

1500

519

Acharonim

5779

2018

2001 - 4000

4001-6000

Era of Jewish History1

Jewish Date

Gregorian Date

‫י"ז תמוז תשע"ט‬

20 July 2019

‫פרשת בלק‬

7

4001-6000

0-2000

The first two thousand years from creation are referred to by the Gemara (ibid) as “two thousand years of nothingness”. As the Kuzari (Second Gate: The Purpose of Creation) so elegantly puts it, Adam Harishon was absolutely perfect being the product of the Handiwork of Hashem. Although Adam had many children, it was only Sheis who possessed the attributes and essence of Adam to continue his lineage. Similarly, Enosh was Sheis’s essence and in every generation until Noach, there were select groups of individuals who resembled Adam and were singled out for their righteousness. Indeed, their lifespans fix the chronology from Adam to Noach and from Noach to Avraham (see Rashi to Avodah Zara 9a). In the year 1948, the world changed forever with the birth of Avraham Avinu. Rav Avigdor Miller zt’’l4 describes Avraham as the most remarkable man the world ever knew, with the exception of Moshe Rabeinu. Avraham followed the dictates of his reason and conscience to recognise the presence of Hashem and the purpose of Creation.

The third period of 2000 years is referred to by the Gemara (ibid) as “the days of the Moshiach”. This period is represented in Daniel’s dream as a beast that is “exceedingly terrifying, awesome and strong” (Daniel 7:7). It represents the Roman Empire and its successor powers in the current exile of Edom. The description of the last 2000 years as being the days of Moshiach lines up with the Gemara (Sanhedrin 98a) which says that Moshiach can either come any time if Klal Yisroel are worthy of it (either by doing Teshuva7 or keeping Shabbos8) or there will be a fixed date by which Moshiach will come (referred to as “in its time”) irrespective of whether we are worthy of it.

The current exile has lasted 1951 years (5779 less 3828) making us 49 years away from being in golus for 2000 years. If we assume that the Gregorian calendar began 68 years prior to the churban of Bayis Sheini, this would mean that the year 2068 CE would be 2000 years since the churban. Whether this is a date which can be reconciled with Moshiach’s arrival as described in Daniel 9:24-27 is beyond the scope of this article, but it certainly represents a milestone towards the ultimate 6000 years of Jewish History.

Conclusion

2001-4000

This second period of 2000 years is aptly described as the “two thousand years of Torah”. The Gemara (ibid) teaches that at the age of 52, in the year 2000, Avraham began proselytising and teaching the Torah to the people of the world as described in this week’s Parsha “Abram took his wife Sarai and his brother’s son Lot, and all the wealth that they had amassed, and the persons that they had acquired in Haran; and they set out for the land of Canaan” (Bereishis 12:5). This period culminates with the giving of the Torah at Har Sinai in the year 2448, which is 448 years after the beginning of the third millennium. The period from the Moshe Rabeinu through to the destruction of Bayis Rishon works out to be 890 years and is a period in which Eretz Yisroel is governed first by the Shoftim and thereafter, the Kings of Yehudah and Yisroel as well as the Neviim. From the destruction of Bayis Rishon in the year 3338, Klal Yisroel loses control over Eretz Yisroel and becomes a vassal state to the ruling foreign empire. The Gemara (ibid and Rashi there) provides a synopsis of the foreign rulers during the 420 years during which Bayis Sheini stood and this can summarised below together with the beasts representing the foreign rulers as described in Chapter 7 of Sefer Daniel.

As the Kuzari (First Gate: The Fundamentals of Tradition) points out, there exists an accurate, authentic record of time since the creation of the world which is a matter of total agreement among Klal Yisroel.

This chronology from Creation till the end of Bayis Sheini is based on evidence from the Tanach, Midrash and Gemara. The chronology since Bayis Sheini is also a matter of recorded history. The Kuzari states further that it would be impossible for even a small number of people, yet alone the millions of Jews that have lived since Avraham, to formulate a fabrication of events since Creation without disagreement and disclosure of their respective understanding. Furthermore, it would have been impossible for them to refute anyone who challenged their planned fabrication. And finally, the period of time in question is relatively short (less than 6000 years) for any falsehood of events not to have been uncovered. By corollary, the Kuzari therefore proves that the Jewish chronology of events since Creation must be true.

In conclusion, it is hoped that this article provides a summary of Jewish history and chronology that can be used when learning Gemara, Midrash and Tanach and in addition would help in connecting people and events into our history.

1

Beast in Daniel’s Dream

Jewish Date

No of Foreign Ruler Years

Jewish Leaders

70

BABYLONIA

Mordechai and Zerubavel5

Lion

33383408

34

PERSIA & MEDIA

Ezra and Nechemia

Bear

34093442

180

GREEK

Hellenists and Maccabees6

Leopard

34433622

206

ROME

Hasmonean & Herodian Dynasties

Terrifying beast

36233828

2

3 4 5 6 7 8

Dates in this table represent those described in Seder Olam and the Talmud Bavli with Rashi’s commentary.

There are three different years found in the sources for the destruction of Bayis Sheini, namely 3828/68 CE, 3829/ 69 CE and 3830 / 70 CE. This discrepancy is based on a number of factors which are beyond the scope of this article.

The period of the Tanaim and Amoraim would have overlapped with one another during these periods.

Rejoice O‘ Youth section 149.

Purim miracle occurred in 3405 (355 BCE) per Aish.com http://www.aish.com/h/pur/b/48967111.html [retrieved 10 Oct 2018].

Miracle of Chanuka and rededication of Bayis Sheni occurred in 3597 (165 BCE) per History Of Jewish People - 2nd Temple Era (Vol 2) by Rabbi Hersh Goldwurm.

See for example Yerimyahu 15:19.

Shemot Rabba 25:12 and Yerimiyahu 17:24-25.

To join the author’s daily 2-minute Daf Yomi Whatsapp group, please send a text to 07913763641

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 210

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

Rabbi Meir Orlian Halachah Writer, BHI

an oath, I can contradict the second witness with an oath.

I vehemently deny borrowing, neither in Adar nor in Sivan.”

ONE BY ONE Mr. Bender and Mr. Miller were adjudicating before Rabbi Dayan.

“You’re a liar!” responded Mr. Miller. “Two witnesses testify that you owe me money!”

“Mr. Bender owes me $2,000,” claimed Mr. Miller. “I lent him $1,000 in Adar and another $1,000 in Sivan.”

Rabbi Dayan turned to Mr. Bender.

“What do you respond to these claims?” he asked.

“I deny everything,” Mr. Bender replied. “I never borrowed from Mr. Miller, not in Adar and not in Sivan.”

“Do you have any evidence?” Rabbi Dayan asked Mr. Miller.

“I trusted Mr. Bender and didn’t draft any documents,” Mr. Miller answered. “However, I was able to find a single witness about the loan in Adar. He is present.”

Rabbi Dayan called the witness in. “What did you see?” he asked.

“I testify that I saw Mr. Miller lend Mr. Bender $1,000 in Adar,” replied the witness.

Rabbi Dayan turned again to Mr. Bender. “What do you say now?” he asked.

“I say that the witness is lying,” replied Mr. Bender. “I never borrowed money from Mr. Miller. A single witness is not enough to obligate money; you need two witnesses!”

“A single witness does not suffice to obligate money,” said Rabbi Dayan, “but requires the defendant to swear to contradict him” (C.M. 87:1).

“Do you have any further evidence?” Rabbi Dayan asked Mr. Miller.

“Not at the moment. I am still verifying,” replied Mr. Miller.

“Can I have some time to seek further evidence?”

“We will give you 30 days,” said Rabbi Dayan. “If you find further evidence, fine. If not, we will deal with the single witness.”

Three weeks later, Mr. Miller notified the beis din that he found another witness.

Rabbi Dayan summoned the parties and the witness. “What did you see?” he asked the second witness.

“I saw Mr. Miller lend Mr. Bender $1,000 in Sivan,” the witness testified.

“What good is the additional witness?!” exclaimed Mr. Bender. “Just as I can contradict the first witness with

“But each one stands by himself,” argued Mr. Bender.

The two looked at Rabbi Dayan for a ruling.

“Although the two witnesses testify about different events and came at different times,” ruled Rabbi Dayan, “both testify that Mr. Bender owes $1,000, so they obligate him definitively in that sum as two witnesses.”

“How can you combine witnesses?” asked Mr. Bender.

“The Gemara (Sanhedrin 30a) teaches that individual testimonies cannot be combined in capital cases, but they can be combined in monetary cases,” explained Rabbi Dayan.

“This applies to testimony given at different times and also to testimony about different events. Ultimately, there are two witnesses that Mr. Bender owes Mr. Miller $1,000” (C.M. 30:6).

“This applies provided that both witnesses can be telling the truth, as in our case,” added Rabbi Dayan. “However, had Mr. Miller admitted that he lent only once, clearly one of the witnesses is lying and is void. Thus, Mr. Bender could swear that he did not borrow, to contradict the remaining witness.

Nowadays we generally avoid administering oaths and seek a compromise instead” (C.M. 30:7, 12:2).

“What if I had sworn already in the first session to contradict the first witness?” asked Mr. Bender. “Would he still be able to combine with the second witnesses?”

“Pischei Teshuvah (C.M. 30:9) cites a dispute regarding this,” replied Rabbi Dayan. “Responsa Zichron Yosef maintains that the first witness is already neutralized; the defendant can now swear again to neutralize the second witness.

However, Shaar Mishpat maintains that the two witnesses still combine and together obligate the defendant in the common sum.”

“In our case, though,” concluded Rabbi Dayan, “since Miller claims that he lent twice and Mr. Bender did not swear yet, Mr. Bender must certainly pay $1,000 on the basis of the combined testimony.”

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

20 July 2019

‫י"ז תמוז תשע"ט‬

‫פרשת בלק‬

9

SHEMIRAS HALOSHON

MIDDOS ‫דרגה יתירה‬ Rabbi Zalman Guttman Ramat Shlomo

‫מה טובו אהליך‬ ‫יעקב משכנותיך‬ (‫כד‬-‫ישראל וגו’ )ה‬

Who are you?

Who are you really? You are your Neshama, your soul. Your Neshama existed before your body and will continue to exist after your body passes away.

Rav Zev Leff ‫ שליט''א‬says that the relationship of body to soul is akin to a spacesuit for an astronaut. In order for the astronaut to function in the atmosphere of space, he must wear his protective suit which allows him to breathe, walk and function. But no one would think that that suit is the person.The real person is inside the suit. So why by just looking at ourselves do we think: this is the real me? Why do focus on our exterior appearance without devoting as much, if not more, to our “internal design” - the true person on the inside!

Tznius means “internality” - appreciating oneself on a deeper level. It is the key to spiritual growth. By de-emphasising the physical, we automatically emphasize the spiritual.

This is done, in large part, through the art of “concealment.”

Chazal teach us: “‫ ”הצניעות יפה‬- “(The) beauty of modesty” and this idea is mentioned in four places. Each of these four contain extra kedusha, and thus, require extra concealment.

The Mishkan, with its many layers of coverings; Talmidei Chachamim, who wear an extra long jacket; Kohanim, with their ‫( ריבוי בגדים‬extra layers of clothing); and women, who wear extra layers or longer clothes as well. Due to their higher level of spirituality, they need to conceal their physical character in order to truly appreciate the tremendous spiritual potential and prowess deep inside.

We, too, must never be blinded by the glamour and hollowness of “externality”; rather, each one of us must focus inward on the incredible internal greatness found inside - our pure and holy Neshama!

THANK YOU

g for distributin eg n O the Shabbos in Monsey!

FOOD FOR THOUGHT TO SPARK N CONVERSATIO

IS THIS GOING TO HURT? PEOPLE MAKE MISTAKES, AND YOU’VE MADE ONE. YOU SAID SOMETHING ABOUT ANOTHER PERSON AND NOW YOU FIND OUT THAT HE’S BEEN HARMED BY WHAT YOU SAID. YOU KNOW YOU NEED TO GET HIS FORGIVENESS, BUT WHAT IF YOU’LL ONLY BE HURTING HIM MORE?

THE DILEMMA Your dear friend Danny has had a hard time finding his marriage match. In talking about his situation with Eli, a mutual acquaintance, you mention that Danny seems a little slow. “I think he was unwell as a baby. Maybe that affected his development.” The next day, you hear that Danny’s latest shidduch has fizzled out, “just like that.”

Worse yet, you discover that the young lady was Eli’s cousin. Should you tell Danny what you’ve done and ask forgiveness?

THE HALACHAH If your words cause damage to another person, you are required to seek that person’s forgiveness. However, Rav Yisrael Salanter is reported to have held that if the victim would suffer more by hearing about your loshon hora, you must refrain from informing him and forfeit that part of teshuvah. One should ask for a general mechilah (forgiveness) at an appropriate time, such as Erev Yom Kippur.

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.

Oneg Shabbos Issue 210

168 DAYS

CHEREM AND CONSECRATED ANCESTRAL LANDS RECEIVED BY A KOHEN

Stories from the Daf

‫אלא אמר ר‘ נחמן איצטריך סד ” א הואיל וכתיב כי אחוזת עולם הוא להם‬ ‫ חרמו לא‬,‫ אחוזתו אין‬- ‫ קמ”ל אחוזתו‬,‫הא נמי אחוזתו היא‬

THE FALSE KOHEN

I

f someone consecrates an ancestral field and it is redeemed by someone else, when Yovel arrives the field is released to the Kohanim. The Beraisa which leads to the conclusion of the masechta discusses the halacha of a cherem property which is given to a Kohen. The posuk (Vayikra 27:21) states regarding the ancestral field of a Yisrael which is given to the Kohanim that it is holy “just like the property of cherem, it shall be his inheritance.”

The Beraisa understands that this verse is not coming to teach that the law of a consecrated land is similar to a cherem land, but rather that the halacha of a cherem land should be similar to that of ancestral land. This teaches us that just as ancestral land that was consecrated is divided among the Kohanim when Yovel arrives, so too should cherem land which was received by a Kohen and then consecrated be divided among the Kohanim when Yovel arrives.

Rav Nachman teaches that the posuk is necessary, because we might have thought that a cherem gift to a Kohen has the same halacha as the inheritance of the Levi’im. The verse (Vayikra 25:34) teaches that a Levi who consecrates part of his property always has the right to redeem it. We might have thought that this is the case with the cherem property of a Kohen as well. The posuk therefore teaches that a cherem field consecrated by a Kohen is divided by the Kohanim at Yovel, just like the field of a Yisrael, and it is only the ancestral field of a Levi that has the right to be redeemed forever. Although we have learned the halacha of a cherem property which was consecrated by a Kohen, the Achronim inquire regarding an ancestral field of a Yisrael which was divided among the Kohanim, and a Kohen consecrated his portion.

Does this field have the law of a cherem land which is again divided among Kohanim when Yovel arrives, or is its law similar to the law of the inheritance of a Levi, which may redeemed forever?

“...‫”לכהן תהיה אחזתו‬

Today’s daf discusses until when a kohein can redeem his inherited field.

A certain man was assumed to be a kohen for many years and redeemed many bechoros. One day he was confronted with an unexpected visitor to town who claimed upon his arrival that this kohen was really no kohen at all! To the surprise of everyone in the town, the man who had been assumed to be a kohen for so many years admitted that he was not a kohen. People wondered what the halachah was in such a case. Was this man still considered a kohen? Did all the many bechoros that he had redeemed need a new pidyon?

Although they figured he was now like a yisrael in every regard since presumably he had nothing to gain by accepting this man’s testimony —and this is the halachah whenever someone believes one witness— they decided to consult with a competent posek.

When this question reached the Chavos Yair zt”l, he ruled that the man was not to be believed. “Perhaps this man is really a kohen but wants to marry a divorcee or the like. It is definitely possible that he set the entire thing up for sinful reasons. Therefore he is to be treated with all the stringencies of a kohein… and of a yisrael! All the children he redeemed should be redeemed again l’chumrah, but he may not marry a divorcee or become defiled to go to a funeral just like a kohen!”1

The Minchas Chinuch (Mitzvah 357 #13) writes that this field has the same law as a cherem field, and it is divided among the Kohanim when Yovel arrives. Once the Torah associates cherem with a field of a Yisrael, and not with the inheritance of a Levi, this approach applies to a land received by a Kohen from the ancestral field of a Yisrael as well.

The Turei Even (Rosh HaShana 29a) disagrees and says that only cherem lands may not be redeemed, as they are compared to the ancestral land of a Yisrael. However, land received from ancestral land may always be redeemed, and these are not distributed among the Kohanim when Yovel arrives. Also, he says that if a Kohen sells such land, it may be redeemed even within the first two years of the sale.

The Achronim note that this view is in conflict with Rashi (26a) who writes that a field consecrated by a Kohen is later divided among the other Kohanim at Yovel.

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20 July 2019

‫י"ז תמוז תשע"ט‬

‫פרשת בלק‬

11

Sages through Ages THE

Dr Benji Schreiber

The Ramban 1194 Girona, Spain – Eretz Yisrael 1270 ‫י“א בניסן‬

Shechem and built a ‫בית כנסת‬. To this day, one of the main Shuls in the Old City is named after him.

It is not certain where he died. There is a ‫ מצבה‬in ‫חברון‬, but his personal seal was found in ‫עכו‬. His talmidim include the ‫ רשב“א‬and the ‫רא“ה‬.

R

av Moshe ben Nachman, (Nachmanides), was a leader of Spanish Jewry, a physician and a defender of Jewry. He was born in Gerona, Catalonia, in the North Eastern corner of Spain. He had four sons - ‫נחמן‬, ‫שלמה‬, ‫ יוסף‬and ‫ יהודה‬and girls, although their names are not known.

He fought to defend the Sephardi tradition – He wrote to defend the Rif and entered the dispute over the Rambam in his defence.

In 1263 the Ramban was forced to take part in a public disputation against an apostate, Pablo Cristiani in the presence of King James I of Aragon. He subsequently wrote a detailed account of the arguments which makes good reading and has even been made into a film.

He had great love for Eretz Yisrael and in 1267 left Spain and travelled to Yerusalayim where he revived a very weak community which could barely gather a minyan. He obtained a Sefer Torah from

covering the full range of pshat, remez, drush and sod – the plain meaning, allegory, midrashic and mystic.

Rav Lichtenstein zt”l described this work as his ‘desert island sefer’, the one sefer he would take with him.

Beliefs

Other Works

The Ramban wrote an important sefer called Shaar Hagemul about Olam Haba.

He holds that after ‫ תחיית המתים‬we will live physically in our bodies for ever, as distinct from Rambam who believes the bodies will die and the eternal life will be spiritual.

The Ramban wrote extensively, including: • ‫ספר המצוות‬, explaining where he differs from Rambam’s count of 613 mitzvos • ‫תורת האדם‬, halachos of ‫ בקור חולים‬and ‫אבילות‬.

Works

• ‫פירוש לספר יצירה‬

The Chiddushim of the Ramban on the Gemoro are central to in depth Yeshiva style learning of the Gemoro. In some Sephardi communities they are often learnt after Rashi and before Tosafos. He shows great breadth, quoting the works of chachamim from Bavel, France, Provence and Spain. His views show wonderful precision and originality, often differing from all those who preceded him in learning core Talmudic texts. He is one of the few Rishonim who also quotes widely from the Talmud Yerushalmi, and his every word is pored over in Yeshivos worldwide.

• ‫פירוש לספר איוב‬

Perush on Chumash The Ramban’s perush on the Chumash is wonderful. He frequently discusses the perushim of Rashi and Ibn Ezra and sometimes Rambam. He comments on dikduk, drashos of chazal, his own often bold interpretations, and hints at mysticism. His perush is unusual in

• ‫ אגרת הקודש‬on marriage • ‘‫ ספר מלחמות ה‬in defence of the ‫רי“ף‬ Iggeres HaRamban

The Ramban’s letter to his son is beautiful and succinct. It is the most famous passage from the Ramban and is printed in many siddurim. The Ramban ‫הֵג ת ָּמיִד‬ recommended reading it no ָ ‫תְנ ַ דּבָרֶיך‬ less than once a week and ְ ‫בר כ ּ ָל‬ ‫לכָל אָדָם‬ offered that on the day one ְ ,‫ַחַת‬ ‫ וּבַז ּ ֶה‬,‫ת‬ reads at one will be answered ֵ ‫בכָל ע‬ ְ from Heaven: ‫כ ּ ַעַס‬ ‫ִת ְּתנַ ֵהג ָת ִּמיד לְ ַד ֵבּר כָ ּל ְד ָּב ֶריָך‬ ,‫ לְ כָ ל ָא ָדם ְוּבכָ ל ֵעת‬,‫ְבּנַ ַחת‬ ‫ַוּבזֶ ּה ִתּנָ ֵּצל ִמן ַהכַ ַּעס‬

ַ ‫ת ִנּצֵל מִן ה‬ ָ ּ

Accustom yourself to always speak all of your words calmly, to every man and at every time. In doing so you will prevent your anger from flaring…

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Please do not read this publication during ‫קדיש‬, ‫ קריאת התורה‬or ‫חזרת הש''ץ‬. Please do not read the adverts on Shabbos or Yom Tov. Please would you ensure that there are ample sheets left in shuls for Shabbos before taking one home. ‫בברכת שלא ימוש התורה מפי זרעינו ומפי זרע זרעינו מעתה ועד עולם‬