211. Oneg Shabbos Pinchas by Oneg Shabbos

Issue

211

‫בס"ד‬

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

‫מוצאי שבת‬

‫פרשת פנחס‬

‫כ"ד תמוז תשע"ט‬ 27 July 2019

‫קבלת שבת‬

JLM

MAN

LON

JLM

BMTH

GLSCW

GHD

MAN

LON

JLM

BMTH

GLSCW

GHD

MAN

LON

9.03

10.27

10.11

8.20

10.03

10.53

10.34

10.24

10.02

7.04

8.47

9.20

9.05

9.00

8.43

You Ask We Answer

LEADERSHIP OF

We would like to run a series of Hashkafa questions and answers in the summer edition.

RUACH

If you would like to submit a hashkafa question please email hashkafa@oneg.org.uk

of praise of Hashem. Why is this attribute being used at this juncture? Rabbi Moshe Greenspun Yeshivas Toldos Tzvi

‫יפקד ה’ אלקי הרוחות לכל‬ ‫בשר איש על העדה‬

)‫ י''ז‬:‫(במדבר כ''ז‬

pon hearing of his imminent passing, Moshe Rabbeinu asks Hashem to appoint the next leader of Klal Yisroel. The Ohr Hachayim Hakadosh notes that Moshe Rabbeinu refers to Hashem as “the G-d of spirits to all flesh” which is an unusual expression

Rashi takes the approach that the term “ruchos” here means daas and that Moshe requested that Hashem, who knows each person’s level of daas, appoint a leader who can respect a people of diverse intellect and personality. The Ohr Hachayim Hakodosh, however, understands the term “ruchos” to mean desire or ambition. The ruach is the bridge between the Neshama and the Nefesh and directs our ambitions and desires which vary from person to person. The success of a nation, says the Ohr Hachayim Hakadosh, is in the ability of its leader to unify the people towards avodas Hashem despite their

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

N OW R E AC H

How did Yehoshua merit being the undisputable successor to Moshe Rabbeinu? "‫"שלא מש מתוך האהל‬

Yehoshua bore the yoke of Torah with pride and never left the daled amos of halacha. "‫"וירא מנחה כי טוב וכו' ויט שכמו לסבל‬

His ability to understand, direct and correct his people’s desires, ambitions, hashkafos and intellect came from one path…ameilus batorah. May we all be zoche to follow in his footsteps.

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ING

45 0 0 P E O P L E

I N 24 C O U

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conflicting ambitions and desires. This is what Moshe Rabbeinu asked for and Hashem told him that Yehoshua was the right person.

N T R I ES

Yerushalayim, Amsterdam, Antwerp, Baltimore, Beit- Shemesh, Birmingham, Borehamwood, Budapest, Cancun, Detroit, Edgware, Elstree, Gateshead, Gibraltar, Glasgow, Hale, Henderson, Hong Kong, Ilford, Johannesburg, Lakewood, Larnaca, Las Vegas, Leeds, London, Los Angeles, Manchester, Melbourne, Memphis, Miami, Milan, New York, Oslo, Paris, Petach Tikva, Philadelphia, Pressburg, Radlett, Ruislip, Santiago, Sao Paulo, Stanmore, Southend, Tallinn, Tarzana, Toronto, Uman, Vienna, Zurich

Oneg Shabbos Issue 211

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Rabbi Shmully Aronson his family. It Sutton & District US / RTA seems that The RTA is a two year postSemicha programme to introduce newly qualified rabbis to the the reactions challenges of our modern world of their descendants Pinchas and Zimri were also guided by similar intentions, thus explaining the different outcomes.

Two Episodes

ONE STORY In this week’s Sedrah we are told about Pinchas and Zimri - two very different characters both acting on impulse yet with two diverse outcomes. Zimri the Nasi of Shimon was put to test with the ‫בנות מדין‬, his impulsive action led him to publicly be ‫מחלל שם שמים‬. In contrast, Pinchas also reacted out of impulse, but for him that meant acting to be ‫מקדש שם שמים‬.

There is another story of two people acting out of impulse, and there is a striking connection between these two episodes. In ‫ פרשת וישלח‬we have the story of the violation of Dinah by Shechem. When the children of Yaakov found out what had happened, two of the sons took action. It was Shimon the grandfather of Zimri together with Levi whose descendant was Pinchas, who impulsively reacted by attacking Shechem. The Netziv1 takes us to a deeper level of understanding. He explains that although Shimon and Levi reacted as one, there was an underlying difference in their intentions of doing so. Levi’s impulse was driven by spiritual intention, a reaction to the disgrace of ‫כבוד‬ ‫שמים‬. Shimon’s reaction however, was more mundane and personal, it was revenge for the dishonour against

An explanation is now needed to distinguish between Levi and Pinchas. Both were purely ‫לכבוד שמים‬, yet one was deemed a terrible mistake whilst the other was highly praised? I would like to suggest the following: Acting on impulse is an extremely dangerous move. This is more easily understandable when it is fuelled by human desires and intentions. However even when impulses are rooted in a G-dly place, these too can sometimes be inappropriate. An impulse is defined as ‘a sudden strong and unreflective urge or desire to act’. Any action taken without sufficient thought, is in danger of missing serious considerations and judgement. This is where Pinchas got it right! As Rashi at the end of last week’s parsha2 points out, Pinchas didn’t immediately act on impulse, he went to discuss with Moshe if indeed this was the correct reaction to have. Perhaps he had learnt from his grandfather that just because in the moment it made sense to him, it was never the less an impulsive thought and so he’d better double check. Here’s the bottom line. Don’t be quick to react on impulse, be sure it is indeed coming from the right place. Perhaps more importantly though, even if it does look right to you, double check it with someone that has more neutrality of mind, just to be sure you’re not missing judgements that would deem your otherwise ‘‫ ’לשם שמים‬action, out of order.

1 Bereishis 34:25 2 Bamidbar 25:7

s a e IEd xchange 39in

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‫כ"ד תמוז תשע"ט‬

27 July 2019

‫פרשת פנחס‬

Rabbi Michoel Jablinowitz Rosh Yeshiva Ateret Yerushalayim

his week’s parsha includes the commandment to bring the different korbanos. The Torah begins with the daily sacrifices of the korban tamid, and then moves on to the additional sacrifices brought for Shabbos, Rosh Chodesh and the yomim tovim. When describing the korban tamid, the Torah uses the term ha’asuyah b’har sinai; that which was done at Har Sinai. This is an unusual and highly perplexing one, since there was no korban tamid at Har Sinai? The Sfas Emes teaches that the term ha’asuyah b’har sinai refers to the fact that Bnei Yisrael said ‘na’ase v’nishma’ at Har Sinai. When these words were uttered there was an establishment of the unique relationship between Am Yisrael and Hakadosh Baruch Hu. We act first and accept the commandments before we understand them. And this relationship was maintained everyday through the bringing of the korbanos, in particular the korban tamid brought every day in the Beis Hamikdash.

ha’asuyah b’Har Sinai. The Gemara4 teaches in the name of Rabbi Yehoshua Ben Levi that tefillah was established to correspond to the temidim that we no longer bring. And when we daven we stand up straight, as the tefillah is also referred to as amidah. Since tefillah is done in place of avodah, we resemble malachim and stand up while davening just as the kohanim stood while doing the avodah. And we daven with our feet together as well, in order to appear as malachim. This is all in order to return to the way we were at Har Sinai. And the other position in the Gemara5, Rabbi Yosse Bar Chanina, teaches that tefillah was established by the avos. Our forefathers were the paradigm of na’ase v’nishma; they were doing acts of kindness and mitzvos well before Matan Torah. This underscores the point that our tefillah which replaced avodah and was established by the avos is intended to enable us to return to our angelic state of na’ase v’nishma at Har Sinai. Though we sinned soon after with the chet ha’egel, we are constantly working on returning back to the relationship established at Matan Torah. And this is why the korban tamid is referred to in our parsha as ha’asuyah b’Har Sinai.

4 Brachos 26b 5 ibid

The Zohar Hakadosh teaches how the korbanos are an expression of the closeness and intimacy between Hashem and Bnei Yisrael. The animal brought every day was the keves. In Hebrew the letters “Kuf”, “Beis”, “Shin” mean to capture or to keep hidden. The keves represents the private and special relationship we have with Hashem. The Sfas Emes adds that when we received the Torah we were on a level of malachim, as the pasuk states1, ani amarti elokim atem u’bnei elyon kulchem. The meforshim all learn this is a reference to Matan Torah and terms elokim atem and bnei elyon kulchem are comparing Bnei Yisrael at that time to malachim. One of the distinctions between a man and a malach is that a man is always meant to be moving forward and reaching new levels. Malachim are referred to as standing; their level remains constant. At Har Sinai, Bnei Yisrael were on the level of malachim and are therefore referred to as standing. The pasuk2 says vaya’amdu merachok, and the pasuk in Devarim 4:10 tells us to remember yom asher amadeta lifnei Hashem Elokecha b’chorev. Bnei Yisrael are described as standing before Hashem at Har Sinai like malachim. Though after sinning we lost this level of elokim atem u’bnei elyon kulchem, when performing the avodah in the Beis Hamikdash and doing avodah, we return to this level we achieved at Har Sinai. The Torah3 describes the avodah given to Bnei Aharon as la’amod leshareis b’shem Hashem. The avodah represents a return to the level at Har Sinai. Hence the avodah is described as 1 Tehillim 82:6 2 Shemos, 20:15 3 Devarim 18:5

since Tefillah is done in place of Avodah, we resemble angels and stand up while davening just as the Kohanim stood while doing the Avodah

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Oneg Shabbos Issue 211

‫ָּכזְּבִ ֣י בַת־צ֑ ּור ֣ר ֹאׁש אֻ ּמ֥ ֹות ֵּבֽית־ָא֛ב ּבְ ִמדְ יָ ֖ן ֽהּוא‬

)Kozbi the daughter of Tzur, head of the people that came from the original families of Midyan (Bamidbar 25:16 Rashi writes that later on (Bamidbar 31:8), Tzur is counted third when the Torah lists the five kings of Midyan. Although he originally was the most important and powerful person there, owing to how low he acted as to send his daughter to sin with the Jewish people, the Torah lists him as third.

The Zera Shimshon asks

what difference does it make if the Torah lists him third, if in Midyan he was still regarded as first. Had the Torah said that in Midyan itself, Tzur’s standing went down because of what he did, that would have made sense. However, if in Midyan his standing remained the same, what difference does it make if the Torah counts him as third? The Zera Shimshon’s answers another unasked question- if there are five kings and the Torah intends to disgrace Tzur by not ranking him according to his true status, why does the Torah enumerate him as third? Why not enumerate him last? The Zera Shimshon answers that a king is nominated to rule due to one of three reasons. 1) He comes for a royal family such as his father was a king etc. 2) He was tremendous wealth and bought his way in as the Gemara (Megilla 11a) says that Achashverosh did. 3) He possesses great wisdom and special qualities that although he may not come from a royal family or have money, nevertheless, qualify him to rule. The least deserving reason to become king is due to money. The most deserving reason is wisdom and capabilities it takes to rule. This is even more worthy a reason than simply being of royal blood. Tzur, initially had all three reasons to rule, lineage, wealth and wisdom. However, when he abandoned his daughter to sin, he tainted any form of respect his people could have had for his family. As well, he was no longer considered wise. Thus, the only reason that was left that justified his kingship was the last and least worthy reason - wealth. To hint to this, meaning to hint to the fact that even in the eyes of the people of Midyan, Tzur’s status was downgraded and they now deemed him unworthy of

being a ruler for any other reason but his wealth, he was listed third to signify that he was only a ruler due to the ‘third’ and least legitimate reason to be ruler. This explains why Tzur was specifically positioned as third. As well, by listing him third to specially hint to this, the Torah is essentially us telling how in the eyes of the people of Midyan, Tzur lost his original status.

‫כ"ד תמוז תשע"ט‬

27 July 2019

‫פרשת פנחס‬

5 model to follow. Because he understood this more clearly than any of his contemporaries, he was chosen to succeed Moshe.

Rabbi Zev Leff Rav of Moshav Matityahu

COMMON CAUSE

The Function of a Leader

hen Moshe entreated Hashem to appoint a leader to succeed him, Hashem answered, “Before you command Me concerning My children, command My children concerning Me.” Moshe proceeded to command the Jewish people concerning the laws of the daily and holiday sacrifices.

In order to understand this Midrash (Yalkut Shimoni Bamidbar 228), we must first understand the function of a Torah leader. When the Jewish people feared that Moshe would not return from Mount Sinai, they beseeched Aaron to make them a leader who would walk before them. They viewed a leader as one who goes “before,” accomplishing what his followers cannot. Thus, when Moshe delayed, they felt helpless and in need of a new intermediary. But when Moshe requested that Hashem choose a leader to replace him, he described the leader as one “who will go out before them and who will bring them out and bring them in.” The leader was not to walk “before” the people; rather, he was to remain in constant contact with them. He could help bring them in and out by serving as a model to be emulated and as a guide and teacher, but the actual going in and out they would have to do for themselves. The Gemara (Bava Basra 116a) instructs us that when a family member is sick one should go to a sage and ask for mercy. The Meiri explains that from the sage one learns the ways of tefillah so that he himself can ask for mercy for his sick relative. The ideal is not that the sage pray in one’s place but that one learn from the sage how to pray. Because Yehoshua was Moshe’s most devoted follower, he was chosen to succeed him. Yehoshua made himself completely subservient to Moshe, never departing from his tent. The Talmud tells us: “The face of Moshe was like the sun; that of Yehoshua like the moon. Woe for such a shame and such a disgrace.” Yehoshua faithfully reflected the light of Moshe, as the moon reflects the sun, and thereby disgraced all who did not. Yehoshua showed that he understood that a Jewish leader does not act instead of the people, but rather provides a

The Jewish leader has another crucial function: uniting the people in a common cause. Korach contended that if the entire congregation is holy, then there is no need for a leader to rule over them. He presented his challenge with the homily of a tallis that is wholly techeles, which, he argued, should not require tzitzis. He contended that if a person is totally developed ethically, to the point where his clothing, his character and honor are represented by the techeles of Hashem’s throne, then the tzitzis, the reminders of the mitzvos, are superfluous. Similarly a leader, whose purpose is to coax and direct the people toward the proper goals, would also be unnecessary to one who is fully developed ethically. Korach failed to appreciate the communal nature of the Jewish people, whose perfection is only reached through a united effort, one in which each Jew fulfills his unique role. The leader serves the function of an orchestra conductor, guiding each player so that the entire orchestra plays together. Even one whose character is perfect still needs a leader to show him how he can function and fulfill his part in harmony with the community. Thus tzitzis are a reminder of all 613 mitzvos that the community as a whole is capable of performing, not the limited number of mitzvos any individual can perform.

COLLECTIVE STRIVING Hashem told Moshe, “Before I appoint a leader to succeed you, first you must command the people concerning the sacrifices.” An appreciation of the necessity of communal striving necessarily preceded the appointment of a leader. Just as the offerings of individuals only have meaning in the context of the person’s striving to draw closer to Hashem, so too, the communal sacrifices require the collective striving of the Jewish people for unity and harmony in service of Hashem. The Kohen is necessary for achieving this unity, but he cannot substitute for the striving of the people themselves. For this reason, representatives of the Leviim and the shevatim also had to be present at the bringing of each of the communal sacrifices. The greatness of our leaders is commensurate with the calibre of their followers. May we be on a level to appreciate authority and to emulate our leaders in order that they be as the leaders of old, culminating with our ultimate leader, Moshiach.

RECOMMENDED SPEAKER

RABBI MOSHE WEINBERGER www.torahanytime.com

Oneg Shabbos Issue 211

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

It’s in OUR Hands The summer holidays start later for us that they do for everyone else. Summertime is relaxing, carefree, sunny and pleasurable. Yet we are tense, burdened, darkened and even uncomfortable over the next three weeks. The three weeks increase with intensity and tighter restrictions the closer we get to Tisha B’Av in order to sensitise us to that which we have lost. The three weeks are heavy and there is no way of escaping that. At the same time, it’s not simply about remembering and mourning the past. If it was, perhaps we could allow ourselves to forgive, forget and finally move on after 1951 years. Rather we recall the past in order to right an historic wrong. We go through these practices so that we never arrive at a sense of acceptance with our exile. Tragically, the majority of Jews who replaced Yerushalayim with Berlin,

Tragically, the majority of Jews who replaced Yerushalayim with Berlin, Moscow or any other cultural or ideological capital have not remained part of the Jewish People.

Moscow or any other cultural or ideological capital have not remained part of the Jewish People. It is as if the pasuk ‘If I forget you Yerushalayim’ has an even greater effect than just the right hand forgetting its cunning. The tears that we shed at this time have less to do with crying over the past, than crying for the present and the future. This is beautifully expressed by the following idea: Moshe Rabbeinu was sent down the river as a young baby, Pharaoh’s daughter heard his cry and immediately identified him as being a Jewish child. The Nesivos Shalom1 explains that from his cry it was evident he was a Jew because we don’t cry out of despair, rather his tears were tears of hope. We cry because we understand that Galus is an ongoing process and since every generation that does not have the Beis Hamikdash rebuilt is as if we have destroyed it, we recognise that it’s in our hands. What is fascinating is that even in the years immediately following the exile and dispersion, the focus at this time was never to direct anger at our attackers. The Jewish way has never been to point the finger at anyone other than ourselves. It is as if we are aware that our history and destiny ought to be unique. If Hashem can allow the forces of nature to overcome us and subject us to the natural order of conquest and destruction, then we have taken an honest look at ourselves and see where we have gone wrong. The Rambam2 writes that it is this introspection that ought to be the focus of our fasting3 and the Gemara is specific about the spiritual and ethical challenges that the Jewish People 1 Bamidbar p191 2 Hilchos Taaniyos 5:1 3 And indeed Aveilus in general. See Rambam Hilchos Avel 13:12

faced and the areas of conduct that necessitated such severe consequences. In fact almost counter intuitively, the three cardinal transgressions of idolatry, adultery and murder were rectified a mere seventy years later, whereas baseless hatred as embodied by the story of Kamtza and Bar Kamtza is still endemic. It is fascinating that the word Kamtza is related to the word kometz which means ‘full hand’. The whole tragic episode is one of selfishness and disregard for others and their feelings. This selfishness is actually something innate, as babies we are born with closed fists, as we get older we grab things towards us and it takes lifetime to develop the altruism that befits people who were created in the image of Hashem. This resonates not only on a personal level, but also on a national level. As long as our palms are closed, not only will the Beis Hamikdash remain in ruins, but it is as if we have destroyed it with our own hands. It is perhaps for this reason that Yeshayahu Hanavi, the one who experiences a chazon4, a vision with his heart5, perceiving the inner workings of the nation, concludes his opening prophecy with the immortal words6 ‫ציון במפשט תפדה ושביה בצדקה‬. Hashem destroyed His home rather than His people in order for us to wake up and build from the inside out, to remind us that our natural state is one of unity, love. Justice and tzedaka and to enable us to connect with it and implement it into our lives. And if we open our hearts and hands then maybe this year we won’t have to fast on Tisha B’Av.

4 Yeshaya 1:1 5 See Rav Hirsch collected writings vol IV p81 6 Yeshaya 1:27

27 July 2019

‫כ"ד תמוז תשע"ט‬

‫פרשת פנחס‬

If you hear it it’s for you My grandfather told me a story about a rabbi that came to a town with his ‘knock out’ drosho. It is the only speech he had. He’d practised it a thousand times. He walks in, begins to get everybody involved in the shiur. He builds up his moment, has everybody eating out of palm of his hand, you can hear a pin drop and then he says, “Everybody in this community is going to die!” Flabbergasted, everybody in the room almost falls of their seats. He got his desired affect and was very happy.

However, he notices an old gentleman in the front row with the perfect Miami Beach tan, wearing sunglasses, arms folded, looking like he hasn’t got a care in the world. The rabbi can’t believe it, he managed to get to everyone except for this one person, sitting there like it says in the megilla, ‫וכל זה איננו שוה לי‬.

He thinks to himself, how could I have missed one person?! He works the speech back round till he gets to that point again, he says, “I reiterate, every person in this community is going to die!”

Rabbi Shlomo Farhi Rabbi of Safra Synagogue, New York, Director of Chazak

Once again, everybody’s stunned whilst the same gentleman in the front row sits there with not a care in the world. The Rabbi can’t handle it, so he approaches the gentleman and asks “Did you not hear what I said? How are you just sitting there not afraid, not worried?” The man replies “Ha! I’m not from this community!” Our natural reaction to any sort of criticism or mussar is almost always to deflect and say that’s not me, I’m not like that, this is not about me, I’m not part of the people that you were speaking about rabbi, but every one of us is guilty of this in one measure or another, if you hear it, it’s for you!

Rabbi Paysach Krohn

nk zt”l (who was niftar or many years Rabbi Dovid Tre mashgiach in Adelphia last month) was a rebbi and Yeshivah. yeshiva stole Rabbi One Friday night a boy in the vie theatre! Trenk’s car and went to a mo out about it and walked all the Somehow Rabbi Trenk found to the ich was a long walk. He came way to the movie theatre, wh e ’t want to buy a ticket but I hav ticket booth and he said: “I don . ing eth som him tell and I need to a student that is sitting inside right out?” Can I just go in and I’ll come went into the dark movie The woman agreed and so he he ts for his talmid… and finally theatre… he searched the sea found him. e popcorn they sell ’s reaction!) said to him: “Th boy the ne agi (Im … him to t He sat down right nex you don’t eat it.” here is not kosher, make sure more. Then he turned to leave. That’s what he said, nothing ” and walked all the way : “Rebbi, I’m coming with you said and him of d hol a d bbe The talmid gra vid. back to Yeshiva with Rav Do be mechalel shabbos ever d Rebbi: “I swear I will never ove bel his to said he ed urn When they ret again.” nt... was saved. We have lost a gia And that’s how this neshama

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

Oneg Shabbos Issue 211

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

Rabbi Meir Orlian Halachah Writer, BHI

INSTALLMENTS “Could you lend me $10,000 for a year?” Aryeh asked Naftali. “My budget won’t allow repaying more than $1,000 a month, though. I ask that we limit the repayment to monthly installments of $1,000, beginning a year from now.” “Let me get back to you,” replied Naftali. A week later, Naftali said: “I can do it. We’ll have monthly installments of $1,000, as you requested.” During the year, Naftali traveled abroad on a sabbatical. He returned a year and a half later, and approached Aryeh. “I was abroad for a while,” said Naftali. “You owe me $6,000 for that time period. I’d like you to pay the full amount past due.” “That’s crazy!” exclaimed Aryeh. “I can’t afford to pay that amount at once.” “What’s the difference?” replied Naftali. “Had you paid monthly, it would have been the same!” “That’s not true,” responded Aryeh. “We would have budgeted and cut back on expenses to keep within our balance in the bank. I emphasized that I could pay only $1,000 each month, and we arranged the monthly payment on that basis.” “You should have set the money aside for me,” reasoned Naftali. “You didn’t ask for payment,” insisted Aryeh. “I even tried contacting you but couldn’t reach you. I figured that you were giving me a grace period on the loan. I’m willing to pay the monthly installments starting now.” “I was nice enough to lend you,” said Naftali. “Now you expect that I should wait six more months to receive all my money back?” “It’s not my fault that you were away,” argued Aryeh. “It was your choice to let the issue sit without contacting me or leaving instructions.” “I see that we’re not getting anywhere,” said Naftali. “Let’s consult Rabbi Dayan.” “Aryeh owes me monthly installments of $1,000,” said Naftali. “I was away and didn’t collect for half a year. Can I demand payment of $6,000?” “A number of Acharonim cite from Maharash Yonah,” answered Rabbi Dayan, “that when the lender agreed to

the in one Hagedolah, Bnei Chayei, C.M. 73:1).

repayment in installments and neglected to collect, he cannot demand all missing installments lump sum” (Knesses Tur, C.M. 73:7; Ketzos 73:9;

“Can you elaborate?” asked Aryeh. “Responsa Shai Lamora (#34), by Shabbetai b. Yonah, who lived 350 years ago in Salonika, Greece, addressed this case,” replied Rabbi Dayan. “Someone settled with his creditor to repay his debt in yearly installments, since he was limited in his ability to pay. The lender then went to a foreign country and did not request payment for a long time. When he returned, he demanded payment of the entire past sum. “Maharash Yonah ruled that a lender cannot demand the entire sum at once,” continued Rabbi Dayan. “This is because he agreed to installments of a limited sum and forwent larger payments, and because the missed payments were due to him. The borrower has to pay only in installments as agreed or as seen fit by the beis din.” “What if the delay was due to the borrower?” asked Naftali. “Maharash Yonah indicates that the lender could then demand payment of the entire past amount due,” replied Rabbi Dayan, “since he did not forgo his right to collect this money promptly. This applies even if he asked the borrower for payment in private, not in the presence of witnesses or beis din” (Erech Hashulchan 73:5, by Rav Yitzchak Teib of Tunis). “Additionally, in the case of a renter,” added Rabbi Dayan, “if the landlord did not collect the rent promptly, he can later demand full payment, since the purpose of monthly payments in this case is to set the rental amount, and the intent is to pay whenever the landlord demands” (Paamonei Zahav, 73:1; Pischei Choshen, Halvaah 3:9). “Therefore,” concluded Rabbi Dayan, “since Aryeh initially stated that he could not afford more than $1,000 a month, Naftali cannot demand immediate payment of the installments that he neglected to collect.”

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

27 July 2019

‫כ"ד תמוז תשע"ט‬

‫פרשת פנחס‬

MIDDOS ‫דרגה יתירה‬ Rabbi Zalman Guttman Ramat Shlomo

Mesirus Nefesh ‫תחת אשר קנא לאלקיו ויכפר על בני‬ )‫יג‬-‫ישראל וגו’ (במדבר כה‬

Where do we find true Mesirus Nefesh in this day and age? By and large, we don’t see people giving away their last dollar, shekel or euro to learn Torah and there are hardly decrees that forbid us to keep Shabbos or perform a bris milah. Today, it is not necessarily the enemies from without that challenge our steadfast service of Hashem, but rather the enemy from within - the yetzer hara that detracts us. Thus, the first step in Mesirus Nefesh is to have our values and priorities straight. Once we know what is important, it will be easy for us to stand up for it - and even sacrifice for it. R’ Shimshon Pincus zt’’l says that when one is moser nefesh, when one takes his own ratzon - will, and, rather than nullifying it altogether, elevates it by doing the will of Hashem, this is real Mesirus Nefesh through sacrifice in the truest sense. However, we never give up pleasure when we are truly striving for ruchnius and spirituality because the pleasure one derives from sacrificing for the right thing is so great that one doesn’t even feel the sacrifice! It is only the first moments of Mesirus Nefesh that are hard; once you do the right thing, you feel tremendous pleasure. “When your goal is so great and so important to you,” said R’ Shimshon, “the Mesirus Nefesh becomes the Menuchas Hanefesh!” R’ Shimshon said he felt this when he decided to stop reading newspapers. At first it was hard not to be “up on the news,” but afterwards it was true oneg! One might be afraid to take upon himself a great achievement because he feels he is not up to it. Remember that you can do much more than you think you can - if you believe in your goal!

AHAVAS YISRAEL

FOOD FOR THOUGHT TO SPARK N CONVERSATIO

UNITED IN SONG

ne Wednesday night, a busload of Jews was headed to the kever of Yosef Hatzaddik on the outskirts of Shechem to mark his yahrtzeit.

At one juncture, for security reasons, the bus stopped and the passengers were asked to disembark and transfer to a bulletproof bus. The second bus did not have enough seats for everyone and the police officers on scene announced that whoever was not seated would not be allowed to proceed beyond that point. The passengers began to squabble over the last remaining seats. The tension was rising when, suddenly, some boys on the bus began singing Meilich Kohn’s song “V’ahavta.” Yeder einer davent in mir beit in vart far Mashiach, Everyone davens and asks and waits for Mashiach Er vet nor kimen ven mir fartrugen zich, He will only come when we all get along. Yeder einer davent in mir beit in vart far Mashiach, Everyone prays and asks and waits for Mashiach Er vill shoin kimen, er vart oif dir in mir. He wants to come, he’s waiting for you and me. V’ahavta l’rei’acha, aha aha aha aha… In a moment, the argument ceased and the entire bus erupted in song. It was like everyone had been given a magic potion. The conflicting parties simply needed a reminder that ahavas Yisrael trumps all else. Ultimately, three people got off the bus and found a car ride to the kever, where they joined the rest of the group — unified brothers, sons of One Father Above. Reprinted with permission from an article for Rabbi Yitzchok Hisiger in the Yated Ne’eman

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 211

THE RESTRICTION AGAINST A KOHEN’S SELLING A BECHOR TO A YISRAEL ‫דילמא אזיל ישראל ושדי ביה מומא וממטי לחכם ואומר לו בכור זה‬ ‫נתן לי כהן במומו‬

A bechor born in one’s flock must be given to a kohen. If it is unblemished, the kohen will offer it as an offering. If it is blemished, the kohen may shecht it and eat from its meat. Our Gemara discusses the halacha cited on 7b from the Mishnah in Ma’aser Sheni (1:2). A kohen may sell a bechor to a different kohen or to a yisrael. If the bechor is unblemished it may only be sold alive. The buyer will wait until the animal develops a blemish, when he can then shecht it and eat its meat. A blemished bechor may be sold whether alive or after being shecht-ed, because it may be eaten, even by a non-kohen. The exception to this is where it was shechted while unblemished, because this is ‫חוץ שחוטי‬, an animal designated for an offering which is shechted outside the Mikdash, and it is prohibited from benefit. Rav Nachman explained that the law in the Mishnah is only applicable at a time when the Beis HaMikdash is not built. If the Beis HaMikdash was built it would be allowed to sell a live un-blemished bechor only to a kohen. Also, after it was shechted it would not be allowed to sell the meat at all, as this would be a disgrace to the meat of an offering.

In our Gemara, R’ Chisda says that after a kohen receives a bechor from a yisrael, he may only sell this live, unblemished bechor to another kohen, but not to a yisrael. We suspect that a yisrael will cause a blemish to the bechor, and then take it to an expert to be inspected, claiming that it was already blemished when he bought it from the kohen. The Gemara challenges the statement of R’ Chisda. Is an expert allowed to rule regarding a blemish and permit it under these conditions? Rav taught that a blemish of a bechor may only be inspected for a yisrael if the kohen to whom he wishes to give the bechor is together with him. Otherwise we suspect that the yisrael would not offer the newly-permitted bechor to a kohen at all, but rather he might keep it and eat it himself.

161 X

DAYS

‫נ“ב‬ '‫תמורה ח‬ ‫בכורות‬

Distinctive Insight

E TH

Daf Yomi WEEKLY

DOWN TO NT

Siyum Hashas

CO U

Stories from the Daf THE RELUCTANT KOHEN ”...‫“אלא לאו בתם‬

In today’s daf we find the case of an unblemished bechor.

One farmer purchased a cow and did not realize that it had never before given birth. After its first calf, he found out that the newborn was actually a bechor. He knew that he was obligated to give the animal to a kohen who would then be dutybound to care for it. When the time came he gave it to the only kohen he knew…who lived in the city. To his surprise the kohen refused to take the animal. “I live in a smallish place,” he said. “How can I possibly care for this animal? What will I do when it grows up?”

The farmer was not so easily dissuaded. “Your concerns are certainly valid, but I believe it is your obligation to take the animal. Refusing to do so is considered a disgrace of kodoshim. I guess you will have to search for a kohen who lives in a more rural area.” The Chavos Ya’ir however, ruled that the kohen’s claim that his situation permitted him to refuse the animal was correct. “If a kohen does not have space to deal with the bechor he is not obligated to accept it. This is not considered a disgrace to the holiness of the bechor since he is not rejecting it, merely explaining that he cannot accommodate it as it is fitting.”1 The Aruch HaShulchan rules similarly. “It is only proper that one who must give a bechor to the kohen should select a kohen who lives in a rural area and has space for the animal to roam. If he gives the bechor to a kohen who lives in the city, it will surely cause damage when it gets older, causing a terrible desecration of Hashem’s name.”2

‫ ס' ל"ט‬,‫ שו"ת חות יאיר‬1 ‫ ס"ק י"ט‬,‫ ס' ש"ו‬,‫ השולחן‬2

The Gemara responds and explains that the reason behind R’ Chisda’s ruling is that if a kohen would sell a blemished bechor to a yisrael, it would appear as if he is patronizing him in order that the yisrael will later give him other gifts, such as terumah. This is not allowed, as it is a chillul Hashem.

Tosafos asks that even if a yisrael claims that he received the bechor while blemished from the kohen, the rule is that a blem-ish does not permit a bechor unless we have testimony that the blemish developed on its own, because kohanim themselves are suspect of causing a blemish upon the bechor, in which case they are penalized not to be allowed to use the bechor. Tosafos an-swers that the Gemara means that the yisrael would have to testify that he saw the blemish occur on its own.

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27 July 2019

‫כ"ד תמוז תשע"ט‬

‫פרשת פנחס‬

Sages through Ages

Dr Benji Schreiber

THE

Rav Yosef Caro 1488 Toledo, Spain – Tzfat, 1575 ‫י”ג בניסן‬

Rav Yosef Caro, also known as The Shulchan Aruch, Maran, our master, and The Mechaber, the author, was the author of Beis Yosef and Shulchan Aruch, a leader of his generation and a key turning point between the Rishonim and Acharonim. married the daughter of Rabbi Zecharia ben Shlomo Zavasil Ashkenazi, one of the sages of Jerusalem. When he was in his ninth decade, his wife bore him another son, Yehuda. After the Mahari Berav left Tzefas in 1538, Rav Caro was seen as the leader of the scholars of Tzefas. He served as head of the communal council of Tzefas, and led a yeshiva of approximately 200 talmidim. He wrote hundreds of teshuvos, responsa to halachic questions from all over the Diaspora.

Kesef Mishna

Kabbalah In addition to being a master of Halacha, Rav Yosef Caro was immersed in the study of Kabbalah. Parts of his personal diary were published as Magid Meisharim – records of his nightly meetings with a Heavenly angelic mentor who he believed to be nothing less than the Mishnah personified, which instructed him.

Rav Yosef Caro wrote the Shulchan Aruch in 1563 and it was published in Venice in

‫בס"ד‬

‫פרשת נשא‬

the Oneg Shabbos in London!

‫לשמה לעשות נחת‬

‫הריני בא ללמוד תורה‬

‫מוצאי שבת‬ BMTH

GLSCW

GHD

MAN

11.04

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10.35

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7.09

‫י"ב סיון תשע"ט‬ 15th June 2019

‫קבלת שבת‬

BMTH

9.06

GLSCW

9.48

9.03

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‫בס"ד‬

LON

MAN

GHD

‫פרשת בהעלותך‬

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11.04

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10.43

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11.48

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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. The first the brain so and let us find favour It seems that we seems perhaps more become of hiscomplain can us. Illuminate us... change, looking the Jewish people thinking orientations the illumination looking to create a to re-wire Beshalach, Bless us... and safeguardenough to be blessed and have solutions to a be found in Parshas ingrained. It is possible practical implication? for answers or for for us. Is it not it more about lack of followed with its they moanHe scenarios where and establish peace this re-wiring to make each blessing? upon him. difficulty. It is in these complainers lack of food and then of others. Lift countenance..necessity of the second half of actual term for clean water,of a bit of His abundance positive but chronic everything; is the the Torah uses the On all three Al-mighty to bestow that would countenance? What lack of water again. to cry.‫– וילנו‬ ‫וילנו‬. In Parshas pleaded with the probably don’t think Hashem had an abundance ‫העם‬ once figured man of complaint A is began soul type story: Side andthe word used all, the poor reacting to a lack Lower Eastoccasions, work too well! A second ‫בס"ד‬ I once heard a wonderful life and wealth. After Beshalach they are ‘venting’, empty shul on the The same verb his Creator for long in the story of the and they complained. He entered a huge, complaint is the familiar a million years?" is going the what quite of food and water; emotional implored and begged for a Jew in need. after the report of things aren’t again When eternity regarding the extent of Your isaused second!" where a person expresses He spare something ‫פרשת שלח לך‬ mere spies they have a fear cried “in the great and after the we are dissatisfied people are years is justspies 14:2), why then, wouldn’t when a million (Bamidbar of Israel; in I ask, our way orMe dissatisfaction. These what, may (Master of the universe),"he of there is a response. a“To conquest of the Land and their situation, great bounty, the rebellion ‫כ"ו סיון תשע"ט‬ “Ribono Shel Olam of Your us withthecurrent are in dismay just plague following that he actually heard focused on themselves magnitude of Parshas Korach they “can I not have Through 17:6). tremble. He imagined he pleaded, “to the man, position that a lot brethren. a default Korach (Bamidbar own negative experience. The man began to continued. “And," 29 June 2019 reply. “Then,"It begged is often at the deaths of their its frustration, his mind. The man came the resonating resort to. Complaints. mere second!” I believe that the Torah, in expressing anger and explained, boomed a voice inside is just a mere penny," by you must waitofaavoiding However, as we have provides a pause. “But the easiest method “A billion dollars of a practical they seek to feel validated usage of wording, even this form‫בא‬ it will have precise response. And then is billion dollars?" and sympathy. the Torah sees as to why we ‫ ללמוד‬is ‫הריני‬ the assurance that responsibility. “Surely!" came the receiving attention two unique insights ‫תורה לשמה‬ as inappropriate. It must be given with solutions. ‫ לעשות‬complaint one of your pennies?" in the so much. to thieves ‫רוח‬for‫נחת‬ them people are not looking from Hashem. It They ‫לאבינו‬ ourselves The Jewish criticise and grumble only to lose ‫שבשמים‬ to get a blessing to these ‫קבלת שבת‬ self-generated, ‘bringing ofto this. This weeks issue is dedicated LON of wealth and health no strangers It is not enough MAN (Shemos were A blessing An unfortunate downside up. desert GHD Torah expects Rashi in Beshalach GLSCW is that it ‫מוצאי שבת‬ people receive blessings to complaint’. The 9.04 BMTH safeguard - a follow Parsha we have 9.24 JLM ‫לעילוי נשמת‬ observation. two types of complaint this week’s 9.30 implication. Many LON more In His is followed by a countenance refined, 9.47 MAN 15:24) makes a startling us with 9.07 moods, both to find a more usGHD Each of the brachos GLSCW of this. In the first ‫לע"נ‬ BMTH in Biblical‫מוצאי שבת ר"ת‬can dampen people’s instances voice our7.12 11.00 and aggravation. JLM must guard it. IlluminatingHashemtwo given the doesn’t tell us method to10.32 the 11.40 11.15 has LON He points out that respectable giving and MAN enough. Hashem 10.32 JLM format of the Torah those on the active of 10.40 the grace that 8.31 example, show that happy wealth alone is not Hebrew there is no 11.00 even if He lifts his about: concerns. Studies 9.16will always fellow humans appreciate It receiving end. Similarly gift. And of course,what they are grumbling the verb ‘to complain’. is not enough. Unless people complain less. it is a worthless scenarios (Bamidbar passive corporeal world, express our It is these types of shalom - peace. ‫ויהי העם כמתאוננים‬ Rabbi Jeremy Golker High School be found in the reflexive, says we are expected to Jews, in this very the blessings of to in this and full Hasmonean phraseology. the verse respectful full –heart us we still need an unusual Head of Kodesh, that we are referring with a 11:1) form. Thus, when dissatisfaction through countenance upon word for ‫ע"ה‬ others must be done be translated as bounty. explain and tefillah. commentaries weeks’ Parsha. The Manythe us that blessing ‫ וילנו העם‬it should to appreciate dialogue, sensitivity used, from the word The Torah also teaches on others must include a vehicle give ‫ה‬.‫ב‬.‫צ‬.‫נ‬.‫ת‬ derived people brought themselves complaint isn’t even this ismay ‘and the man looking for generosity the a million years. We- mourner: the people an we is explaining ‘Andthat Rashi sponsoring ruled that the rich about because they weren’t hand. To bestow that the spies saw billion dollars - in ‫אונן‬ complaint’. give are those mourning Dovid Hamelech over For moretoinformation to or answer. Rashi tells us given the gift of we receive and were their sponsor@oneg.org.uk is dedicated Hakodesh reveals burying as though in a particular solution issue Lashon land issue please Otherwise you have weeks thatcontact of the in This the greatest blessings was guilty. as though inhabitants the Torah does nature of human fellow Jews, but ‘And the people were themselves’. Oddly, ‫ לע"נ‬to distract us the underlying had intended Dovid that he was blessings to our – they told Hashem negative then this themselves’ m forever. reactionary dead. for Nosson over and It is always mourning ‫ספר בראשית‬ not give an origin complaint. 12 spies touring can use - immediately man as he had many down and bad ‫ספר שמות‬ It is a result of them from noticing actually the rich '‫ בן ר‬interpreted it'‫ר‬ were feeling worn and self-generated. ‫ ספר ויקרא‬state of being. the this took Uriah’s they just feltthe country but they to a particular ‫ספר במדבר‬ few verses is wives and despite about themselves; a negative In contrast, just a ‫ הי''ד‬said Eretz Yisrael by saying ‫לע"נ‬outlook ‫ספר דברים‬ ‫נהרג‬ to express their frustration much clearer diﬀerently. They Dovid responded

9.15

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JLM

206

‫רוח לאבינו שבשמים‬ ‫מוצאי שבת ר"ת‬

JLM

Pennies from Heaven

WHEN THINGS DON’T GO OUR WAY

If you would like to distribute the

Issue

THANK YOU

Rav Moshe Isserles, the Rama, wrote notes on the Shulchan Aruch to explain where Ashkenazi custom differed, and quoting Ashkenazi sources, especially the Baalei HaTosafos, the Maharil other late Ashkenazi Rishonim. The Ashkenazim follow Rama where he disagrees with Shulchan Aruch.

Shulchan Aruch

207

In 1564 Rav Caro’s second wife, who had borne him his son Shlomo, died. He then

He began his major work, the Bet Yosef, a commentary on Rav Yaakov ben Asher’s Arba’ah Turim, in 1522, when he was 34 years old, and finished it 20 years later. He consulted 32 Talmudic and rabbinical sources and discussed every law, starting with its source in the Gemara, tracing its development, discussing every divergent view and finally ruling on the halacha. His rulings were generally based on the majority view of Rav Yitzchak Alfasi (The Rif ), the Rambam and Rabbeinu Asher ben Yechiel (the Rosh), though he did retain some discretion to insert his own views, particularly when there was no clear decision. The Beis Yosef was published in 1555.

Issue

He eventually moved to Adrianople (now called Edirne), also in Turkey, where he married the daughter of a scholar named Rabbi Chaim ibn Albalag. He soon established a Beit Midrash in Adrianople. From 1523-1536 he lived in Nikopol, Bulgaria where he set up a Bet Yosef yeshiva and school. From there he went to Tzefas in Eretz Yisrael.

Bet Yosef

205

av Yosef Caro was born in Toledo, Spain just four years before the expulsion. His family wandered to Lisbon, Portugal and eventually to Kushta, now Istanbul, Turkey. He was educated by his father, Rabbi Ephraim, a scholar in his own right, who was later appointed chief rabbi of Nikopol, Bulgaria. After his father passed away, he lived in the home of his uncle, Rabbi Yitzchak Caro, who adopted him as his own son.

His first major work was the Kesef Mishna, a commentary on the Rambam’s Mishneh Torah, particularly identifying the Rambam’s sources and defending the Rambam against the attacks of the Raavad.

1565. He wrote it as a concise version of the Bet Yosef, so that it could be widely learnt and revised in its entirety on a monthly basis! He hoped the young students would learn it by heart. The Shulchan Aruch has arguably been the most widely accepted Halachic work ever.

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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

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

‫אברהם‬ ‫שלמה טבלי‬

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

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

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

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

up‫ספר‬again to ‫במדבר‬

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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

Please daven for

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

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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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