212. Oneg Shabbos Matos Masei by Oneg Shabbos

Issue

212

‫בס"ד‬

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

‫מוצאי שבת‬

‫פרשת מטות מסעי‬ ‫ב' אב תשע"ט‬

3 August 2019

‫קבלת שבת‬

JLM

MAN

LON

JLM

BMTH

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GHD

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8.56

10.15

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8.14

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10.34

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10.09

9.48

6.59

8.36

9.07

8.52

8.49

8.32

Rabbi Ben Goodman www.mydvartorah.com Providing tailor-made Divrei Torah for all occasions

You do not need to be linguistically blessed to know that numerous words when spoken in a monotone have absolutely no effect on the listener. Consider the imperative sentence, “Get out”. If you would tell someone in an unvarying tone, “Get out”, they will unquestionably stay put. Who hasn’t experienced those lazy Shabbos afternoons, on the verge of falling into a blissful sleep when suddenly one of your beloved children hollers, “GET OUT OF MY ROOM!”, evaporating any hope of an afternoon shloof. Experience testifies that only an emotionally charged “Get out” is effective! Indeed, the emotional charge is so critical that when circumstances don’t allow for such an explosion, the only alternative is to implement subtle strategies to achieve the same ends. For example, if you would like to drive the Jews out of your country but can’t tell them to “Get out!”, instead you create a platform for supporters and politicians to breed anti-Semitism by way of social media and public gatherings. Essentially, “Get out” is the theme of the Three Weeks we currently find ourselves in. When the Temple was destroyed Hashem told us to “Get out” of Eretz Yisroel. We were unceremoniously thrown out, to the point that two thousand years later we’re still waiting to return. People don’t like to be exiled. Nobody wants to be thrown out; it is extremely painful. That is why “Get out” needs to be emotionally charged, otherwise people won’t budge. The fact that exile was

the culmination and pinnacle of the destruction of the Temple demonstrates how awful and harrowing it was. In Parshas Massei we meet the 410th Mitzvah of the Torah (according to the count of the Sefer Hachinuch) that someone who kills another person unintentionally must be exiled to the City of Refuge. Explaining the rationale behind this Mitzvah, the Sefer Hachinuch says that murder, relative to many other transgressions, is an abhorrent crime since it destroys the world and uproots creation. For this reason, it is only befitting for one who brings death into the world, albeit unintentionally, to experience and suffer the effect of death itself. Accordingly, continues the Sefer Hachinuch, one who kills unintentionally is sent into exile. The pain of exile is akin to the pain of death. Exile, like death, separates a person from his loved ones, his support system and security, thrusting him into a world of strangers and a state of separation. A person by nature needs to belong and exile rips a person away from his place of belonging. Exile disconnects a person from his life. The destruction of the Temple was merely a symptom of our disconnection from Hashem, from each other and from our spiritual selves. By abandoning the Torah we brought upon ourselves a self-imposed exile. Hashem didn’t tell us to “Get out” of Eretz Yisroel because he was sick of us and didn’t want to see us anymore, rather we threw ourselves out. Once we disconnected ourselves from Him we were automatically

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

N OW R E AC H

disconnected from Eretz Yisroel and off we went. The period of the Three Weeks is a time to mourn our self-imposed disconnection from Hashem and spiritual selves. Although we feel connected to our families and our communities, on a deeper spiritual level we are still suffering the disconnection of exile. But this also makes it a time to focus on renewing our connection. Baruch Hashem, the phenomenal growth and personal sacrifice taking place daily for the sake of Torah and Mitzvos in England are testimony to a tremendous process of reconnection. May these three weeks only serve to strengthen and enhance our connection, leading us on the path to the Geulah Sheleimah.

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Selfish, But Potent Nonetheless “For he must dwell in his city of refuge until the death of the Kohen Gadol, and after the death of the Kohen Gadol the killer shall return to the land of his possession.” (35:28)

The Torah makes the length of an unintentional killer’s sentence in an ir miklat contingent upon a most peculiar condition: the death of the Kohen Gadol. The Gemara (Makkos 11a) relates that mothers of Kohanim Gedolim were concerned that those killers might pray that their sons should die, and they would therefore bring food and clothing to the arei miklat in an effort to make its residents happy so they should not wish death upon the Kohen Gadol. The Gemara wonders why they had to undertake such action. The pasuk in Mishlei (26:2) states clearly, “A gratuitous curse will not come upon him”; one need not fear a curse issued for no reason. Why, then, should the Kohen Gadol’s mother be concerned that her son would die as the rest of a killer’s curse?

There is another halachah involving a Kohen Gadol that points to this very same teaching. We read during the avodah of Yom Kippur Mussaf that in the times of the Beis HaMikdash, as the Kohen Gadol exited the Kodesh HaKodashim, he would utter a short tefillah. What was he davening for at that exalted time? One of the things he said was, “Please ignore the prayers of wayfarers.” The Kohen Gadol was concerned that someone would be in the middle of a road trip and he would feel a couple of drops. In fear of getting caught in a downpour, he might pray, “Please, Hashem, let it stop raining.” Since that selfish prayer would be detrimental for farmers and society at large, the Kohen Gadol had to expend some of the uplifted moments as he exited the Kodesh HaKodashim to pray that Hashem ignore that tefillah,

CLARIFICATION The 6000 years of Jewish History piece in the Oneg for Parshas Balak was written by R’ Zwi Sacho. We thank him for his contribution which received very positive feedback and apologise for the oversight.

Rabbi Yissocher Frand Rosh Yeshiva, Ner Yisrael Baltimore

because he realized that Hashem might just listen to this single wayfarer! To understand how and why it is so, we must analyse a story in the Gemara. The Gemara relates that a demon was injuring members of the yeshivah of Rav Acha bar Yaakov, and all attempts to rid themselves of the demon failed. One day, Rav Acha bar Yaakov heard that Abaye would be visiting their town, and he came up with a plan. He issued orders that no one should invite Abaye to stay with them in their homes, which would compel him to sleep in the shul (where the yeshivah learned) that night. R’ Acha figured that Abaye would meet the demon and daven to have it removed once and for all.

Prayer is a natural part of the system this world was built on, and it can be accepted even without a reason

The Yerushalmi explains that there is a difference between a curse and a tefillah. An unprovoked curse will not come to pass, but there is no guarantee that an unjustified and unprovoked tefillah will not be answered.

Oneg Shabbos Issue 212

Indeed, that is exactly what happened.

The Maharsha poses a question on this story. How could Rav Acha bar Yaakov endanger Abaye’s life under the assumption that he would somehow emerge alive and well? How did he know that a miracle would save not only Abaye, but the entire city from danger? Even assuming that one is allowed to rely on miracles — which we are not allowed to do - a person who has enough merit to warrant a miracle may not want to waste his merits on having a miracle performed for him. How did Rav Acha have the right to make Abaye lose some of his merit in heaven? The Maharsha answers that Rav Acha bar Yaakov felt that Abaye would be able to stop this demon through tefillah, not through a miracle. Tefillah, he explains, is part of the natural order of the world, and since it is a law of nature, one does not lose merit when using it. The same applies to the prayers of unintentional killers in an ir miklat or of a wayfarer. True, there is no reason for Hashem to grant their wish that a Kohen Gadol die or that there be no rain because one person will get home with wet clothing. But prayer is a natural part of the system this world was built on, and it can be accepted even without a reason. When we see how potent prayer is even when the person davens for outrageous things (that the Kohen Gadol should die; there should be no rainfall), we realise how much more potent our tefillos are when we daven that we should be able to learn better, to be better parents, better spouses, and better members of our community!

‫ב' אב תשע"ט‬

‫פרשה מטות מסעי‬

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3 August 2019

Rabbi Naftali Kassorla Maggid Shiur, Yeshivas Tiferes Yisroel, Yerushalayim

Brothers in Arms

"The Code of Hammurabi – one of the greatest archaeological finds of the modern era – bears stark resemblances to many aspects of our Holy Torah. Yet, as we know, it couldn’t be more different"

The Torah tells us: “The Children of Reuven and Gad had abundant livestock – very great” (Bamidbar 32:1). They come to Moshe Rabbeinu with a request: “If we have found favour in your eyes, let this land be given to your servants as a heritage; do not bring us across the Jordan” (ibid. 5). The tribes of Reuven and Gad request from Moshe to remain on the other side of the River Jordan, rather than take a portion in the land of Israel. Moshe castigates the tribes for this request – for it might show the rest of the nation that they are afraid of entering the land, thus repeating the mistake of the Spies (Rashi ibid. 7). The Shevatim, acquiescing to Moshe’s critique, promise to participate in the battle to conquer the land. They exclaim: “‫ואנחנו נחלץ חשים לפני בני‬ ‫“ – ”ישראל‬We shall arm ourselves swiftly before the Children of Israel” (ibid. 17). Hearing this pledge, Moshe responds, “If you do this thing, if you arm yourselves before Hashem for the battle...then you shall return [i.e. to your land]” (Ibid. 20).

Over the years, archaeologists have uncovered steles and manuscripts showcasing ancient societies’ complex laws. The Code of Hammurabi – one of the greatest archaeological finds of the modern era – bears stark resemblances to many aspects of our Holy Torah. Yet, as we know, it couldn’t be more different. Imbued in the Torah and the moral message that it proclaims, standing at its core, not some ancient and long-forgotten War Lord; but rather stands Hashem Himself – infusing it with timeless, enduring truth, unchained from the inherent temporal confines of man.

The Abarbanel points out a subtle difference between the statement of the tribes and Moshe’s repetition of their commitment: the Tribes state that they will fight with their brethren, “before the children of Israel”, yet Moshe says they will fight “before Hashem.” Why is Moshe repeating back the pledge of the tribes with this slight change? The Abarbanel explains that Moshe sensed the tribe’s affirmation of loyalty was based on their feeling of obligation to the Nation due to a shared bond of brotherhood; they did not wish to desert their brethren at a time of war. However, Moshe’s reply to them is as follows: “You must fight before Hashem,” meaning that the reason for fighting along with the rest of the Nation should not only be based on tribal loyalty, but rather on account of the Will of Hashem. Perhaps we can explain this Abarbanel in broader terms. Human definitions of compassion and morals are not static; they are subject to societal change. What was once considered an anathema and toxic to civilization may today be regarded as axiomatic to a functional society. Yesterday in the mainstream, today a bigot. The only absolute guarantee of consistent moral truth is reliance upon the definition which Hashem, the Source of all

morality, has set out for us. This was the gift to the world at Har Sinai: Moral Monotheism, based not on subjective human conceptions, but rather a Divinely based ethos. I once heard it said that the Laws of the Torah are timely and timeless – flexible enough to accommodate the ways of modern man, while at the same time ironclad in the face of societal degeneracy.

This is why it was imperative that the tribes enter their mission not just on the basis of what they defined as compassionate and correct, stemming from a feeling of familial obligation. Moshe emphasized to them the importance of doing the task with the intention of fulfilling Hashem’s Will, based on a moral standard which is never-changing and consistently applicable. Moshe’s message to the tribes speaks to us today as well. May we have the strength in life to make all of our decisions according to the Will of Hashem and in doing so, merit to find success in all of our endeavours.

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Oneg Shabbos Issue 212

S Y A W L A HE T D A E R L A U N A M Rabbi Dovid Shaya Madrich Chassanim - Yeshivas Mir Yerushalayim, Certified and licensed marriage therapist, Practitioner of key-hole marriage therapy

I recently bought a piece of furniture from Ikea, and I attempted to assemble it. I’m so smart that of course I don’t need to read the instructions beforehand, after all, who needs instructions?? The result – hours of frustration, and a cupboard that doesn’t open or close! We all have times when we feel we are “above” reading the manual, or worse, we read the manual and decide to disagree since we of course know better than the user guide. Inevitably, we end up worse off because usually the guy that created the thing knows it best. So people ask me, “What about my spouse? I need a user guide!”. Unfortunately, no spouse comes with their own manual and the one and only way to ‘learn your spouse’ is by a (sometimes painful) process of trial and error. We have to ‘learn our spouse’ by carefully observing and paying close attention to how he/she operates in different circumstances and at varying times. The tests we encounter are themselves the way we learn, in a sense – the growing pains. I want to present a very powerful idea that I saw, by the Leshem.

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The Bnei Yisrael camped in 42 different locations in the Midbar, on their way to Eretz Yisrael. The Torah tells us, ‫על פי‬ ‫ה’ יחנו על פי ה’ יסעו‬.

Now, I can understand that when they were told to stop and camp they needed the command of Hashem because they did not want to delay in the midbar and so Hashem had to force them to stop. But why did they need to be encouraged to travel again, surely this was something they very much wanted, to get closer to Eretz Yisrael? The seforim write that at each of the encampments, there was a special nisayon and a specific negative middah that was unique to that place. The function of them camping there was to do a tikkun for that trait. So let’s imagine, Klal Yisrael had just spent many months working on the midda of anger which was innate to their current location, they were at the point where they had come to a level of perfection in this area, and suddenly they were told to pick up and leave to the next place - which presented them with a new challenge in Avodas Hashem. Says the Leshem, this is why they needed to be encouraged to leave. They wanted to stay at the place that they had perfected and begin to serve Hashem in peace, free of new challenge. But Hashem had other plans. In order for them to reach their ultimate tikkun, Hashem instructed them to pick up and go. There was still so much to do in other areas, and so the difficulties began all over again. We can spend a lot of time dealing with a particular issue in our marriage, working on ourselves and perfecting our attitudes until the issue is resolved. We could feel that now we deserve to live in peace forever more, and then… without notice, a new crisis arises, a new midda is forced to change and the difficulties start all over again. (And the same applies to all tests that man faces in his life.) We live and we learn, and we grow as a result. The purpose is not to live happily ever after, rather the nature of marriage is to be challenged again and again, to polish and refine ourselves on the course of this learning curve, and this itself is our very own, personalized, user guide for marriage.

3 August 2019

‫ב' אב תשע"ט‬

‫פרשה מטות מסעי‬

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Rabbi Berel Wein Founder and Director of the Destiny Foundation

Y R O T S I H The narrative of the experiences of the Bnei Yisrael in Midbar Sinai concludes with the parshiyos that we read this week. All of the occurrences, successes and failures that marked this forty year trek in a wasteland wilderness are alluded to in the count of Israel in last week’s parsha - and in the listing of all of the way stations of that excursion. The Torah seems to be determined to remind all later generations of Jews of the experiences in the desert. Moshe, in his final oration in the book of Devarim, will once again review the events of the desert for a new generation of Jews distanced in time and circumstance from Egyptian bondage. The Torah is aware of human forgetfulness. It will take only one generation to forget Egypt and even Mount Sinai. History is boring and quite irrelevant to new generations. Yet forgetting the Jewish past is the ultimate betrayal of Judaism and Jewish hopes. All of us, as we become older, begin to feel a psychological and spiritual need growing within us to be remembered. The Baal Shem Tov is reputed to have said: “Forgetting is the true exile.” Of course it is obvious that ignorance is the true partner of forgetfulness. In fact, if one never knew anything then one cannot be accused of having forgotten it. The Torah emphasizes the repetition of all the facts and experiences of Jewish life in the desert of Sinai so that this knowledge will enable and strengthen the powers of national remembrance. Much of the Jewish world today suffers from a severe case of, hopefully temporary but nevertheless intense, amnesia. In spite of all of the efforts of the survivors, the museums, the academic courses and books relating to the Holocaust, this event is rapidly disappearing from world and even Jewish memory. Religious Jewry has found no way, as of yet, to ritually remember the Holocaust. Without ritual and holiness, it tragically will continue to fade from the memory of the coming generation. In distributing films and audio lectures about modern Jewish History worldwide I am already encountering apathy if not sometimes even outright opposition to the insertion of the subject into the curriculum of schools. One principal asked me: “Will it help my students to be admitted to Harvard or Yale?” And on the other end of the spectrum of Jewish education another principal told me: “Will it increase their ability to study Gemara properly?” I responded that the Torah listed all of the desert way stations even though knowing

them would also not guarantee Talmudic proficiency or admission to Harvard or Yale. It is not only the amnesia regarding even our very recent past that afflicts us. It is our inability to grasp that the knowledge of this immediate past is vitally essential to our present and to our future. Without knowledge of the events of the past, dating back all of the way to the events of the desert of Sinai, we are creating for our descendants a new desert, a wasteland of ignorance, falsehoods and disillusion. It is not too late to correct this. If our schools won’t do so, let our homes and families, our grandparents attempt to do so. Chazak, chazak, v’nischazeik.

Oneg Shabbos Issue 212

Rabbi Mordechai Wollenberg Senior Rabbi, Woodford Forest United Synagogue

Journeying Through Life

he idea that the Torah does not waste a single word is a well-known klal, or principle with which we study and interpret Chumash. Every single word, every single taam- musical note – has multiple layers of meaning and nuance. Often the Torah will be incredibly brief, for example when discussing the prohibition of meat and milk, a

fundamental law of kashrus, yet covered in a mere five words of Chumash text. Yet in the second of this week’s parshiyos the Torah goes into very specific detail about the journeys of the Children of Israel through their years in the Wilderness. The Torah specifies each and every one of the forty-two journeys which they undertook. Not only does it specify the forty-two journeys, but it doubles up – “they journeyed from Chatzeros to Ritmah. They journeyed from Ritmah to Rimon Peretz”… and so on 42 times! When a person is on a journey, and they arrive at their final destination, the stops along the way don’t seem that important. Whether you go via one place or another does not seem that important once you arrive. Who remembers every town or village you passed through hours or days ago? However, our Torah does not waste words and it certainly does not just tell us things for no reason. There must always be a lesson which we can take away for our everyday lives. All of us have embarked upon many journeys throughout our lives, be they physical or spiritual. We make many stops along the way. These stops are important; they are rungs on the ladder, stages on the way to our destination. It is all too easy, once we get there, to forget about the stages we passed through along the way. Sometimes we also forget about the

people who helped us along the way. This week’s Parsha reminds us that even though we may have reached our destination, we should always be cognizant of the path which brought us there and not to take for granted those who have encouraged and guided us throughout our “journeys”. Those previous stages may seem like mere ‘stepping stones’ now that we have reached our goal, but they are nonetheless important. At the time, they represented a journey, progress, a step closer to our destination. They are still important now as without them we would not be where we are today. As are the people who helped us along that way. A young boy was traveling from Jerusalem to the Galilee. He arrived at a four-way crossroads and discovered, to his horror, that the sign had fallen down. Now he had no way to know which road to take to reach his destination. What was he to do? The answer was simple. He knew where he was coming from - Jerusalem. By arranging the sign so that Jerusalem pointed to the path he had just come from, he was able to figure out which way to go. When we know where we have come from, we can know where we are going to. This week’s parshiyos remind us of this. May we all strive, and ultimately reach our destination.

‫ב' אב תשע"ט‬

3 August 2019

‫פרשה מטות מסעי‬

young Rebbi turned to an older Rebbi, “Shalom aleichem”, The Rebbi replied “Alechem hashalom. With whom do I have the honour of speaking with”?

he did. This boy is not a thief and he is not a bad boy”. This Rebbi was you. I was so relieved that you told everyone to close their eyes so they would not know it was me.

The young Rebbi replied “30 years ago I was a Talmid in your cheider”.

I thought that later on you will take me to the side and give me musar. I waited for you to confront me, but as the days went by, you had not mentioned anything to me. Slowly, the incident was forgotten.

The older Rebbi replied “please remind me your name... oh yes I remember the name, and what do you do for a living?” The young Rebbi replied “I teach in a cheider”.

And I was so amazed that I thought to myself that if this is what it means to be a Rebbi, then I would also want to be a Rebbi in cheider. That is why I became a Melamed.

“You teach in a cheider? That’s great”! “And this is all thanks to you!” “You teach because of me, how come”? The young Rebbi replied: “I will remind the Rebbi of the story and the Rebbi will understand”. “When I was a young boy in cheider, one of my classmates, who was not yet bar mitzvah, received an expensive watch. In those days no one had a watch before they turned bar mitzvah. Only if they came from a wealthy family, they would receive a watch as a gift. All my classmates gathered around him to see the new watch. We were all jealous. During the break, the boy put the watch on his desk and when he returned, the watch had disappeared... Our Rebbi came to the classroom and told us that whoever took the watch must return it. Of course no one did. Then he told us to stand by the wall with our eyes closed and he checked our pockets one by one until he came to me and found the watch in my pocket. I was sure he would get me in big trouble, but to my surprise, he took the watch without anyone noticing, sat back in his chair, and said to the kids “I want you to know that the watch was not stolen; it was taken by one of the boys who just struggling with the yetzer hara. We have to give him the opportunity to fix what

“Do you remember the incident? Do you remember that it was me who took the watch”? The old Rebbi replied, “No I do not remember”. “How come the Rebbi does not remember”? The Rebbi saw it was me”! “I did not see” said the rebbi “my eyes were also closed...” That is a melamed! Someone who does not see the bad in his talmid! Someone who gives respect and love to his talmid!

“I did not see” said the rebbi “my eyes were also closed...”

‫בס"ד‬

205

‫פרשת נשא‬

‫י"ב סיון תשע"ט‬ 15th June 2019

Issue JLM

‫לשמה לעשות נחת‬

‫הריני בא ללמוד תורה‬

‫מוצאי שבת‬ BMTH

GLSCW

GHD

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11.04

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10.35

JLM

7.09

‫קבלת שבת‬

BMTH

9.06

GLSCW

9.48

9.03

9.24

9.30

‫בס"ד‬

LON

MAN

GHD

‫פרשת בהעלותך‬

206

‫רוח לאבינו שבשמים‬ ‫מוצאי שבת ר"ת‬ MAN

LON

8.29

10.34

11.48

Pennies from Heaven 10.43

11.21

WHEN THINGS DON’T GO OUR WAY

If you would like to distribute the

Issue

11.04

207

9.15

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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 eyes particular the occasions on which three ask for more than first Thein more genuine. the brain so that those let us find favour perhaps and It seems that we can seems us... become of hiscomplain us. Illuminate 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 an abundance In Parshas countenance? What lack of water again. to cry.‫– וילנו‬ pleaded with the probably don’t think figured Hashem had complaint - ‫וילנו העם‬. began story: A man once word used is Side andthe A second type of to a lack all, the poor soul East well! wonderful After too a reacting occasions, Lower are work the heard ‫בס"ד‬ wealth. they I once life and Beshalach ‘venting’, empty shul on 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 a full heart us we still need an unusual Head of Kodesh, that we are referring form. Thus, when dissatisfaction through for as must be done with 11:1) –the bounty. explain countenance upon word ‫ע"ה‬ others The translated be tefillah. and weeks’ Parsha. Many commentaries 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, intended ‫ לע"נ‬to distract us the underlying Dovid that he was blessings to our – they dead. Hashem had for this negative Nosson then told and forever. m It is always reactionary mourning over themselves’ bad ‫ספר בראשית‬ not give an origin complaint. 12 spies touring can use - immediately man as he had many down and them from noticing ‫ספר שמות‬ It is a result of actually the rich '‫ בן ר‬interpreted it'‫ר‬ were feeling worn and self-generated. ‫ ספר ויקרא‬state of being. the this took Uriah’s they just feltthe country but they to a particular ‫ספר במדבר‬ few verses is wives and despite about themselves; a negative In contrast, just a ‫ הי''ד‬said Eretz Yisrael by saying ‫לע"נ‬outlook ‫ספר דברים‬ ‫נהרג‬ to express their frustration much clearer diﬀerently. They Dovid responded

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

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

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

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

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‫ספר דברים‬

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

‫אברהם‬ ‫שלמה טבלי‬

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

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situation.

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

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

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

up‫ספר‬again to ‫במדבר‬

were, needs they ‫לע"נ‬

much

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

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

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

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

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

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

weakness.

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

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

Oneg Shabbos Issue 212

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

Rabbi Meir Orlian Halachah Writer, BHI

SEIZE THE CAKE!

oommates Nosson and Shimon were sitting in their room. They had just finished supper and were studying.

Nosson had some leftover cake from Shabbos sitting on the table. “What’s with the cake?” asked Shimon. “I’m full from supper,” replied Nosson. “The truth is, I don’t really need the extra nosh.” “What’ll you do with them?” asked Shimon. “They’re hefker (disowned)!” declared Nosson. “They’re for anyone who wants then.” “Glad to hear,” Shimon laughed. “I get hungry late at night. I’ll have some later!” Later in the evening, Shimon overheard Nosson talking with his brother. “I still have cake in my room,” said Nosson. “If you want, you can take them.”

this case” (C.M. 273:2, 4; see Ketzos 273:1). “Why?” asked Shimon. “The Gemara (Nedarim 45a) teaches that hefkerus must be declared before three other people,” explained Rabbi Dayan. “Although the Torah validates hefkerus declared before even a single individual, the Sages required the presence of three, so that one can acquire the item and the other two serve as witnesses. This was partly to thwart the fictitious declaration of hefkerus of land to evade the requirement of tithes” (C.M. 273:7). “Rema, however, writes that some maintain that even hefkerus declared privately, when one is alone, is valid,” continued Rabbi Dayan. “Sma (273:8) explains that Rema

Shimon told Nosson, “I was planning on eating them tonight. You declared them hefker!”

argues only on the first point, that Torah law does not

“But you didn’t take them yet,” replied Nosson. “They’re still sitting on the table.”

However, the Gra (273:11) explains that Rema disagrees

“Then I’m going to take them right now!” said Shimon. He began hurrying to the room. Nosson starting walking after him. Shimon began running.

tithes, but regarding ownership, hefkerus declared in private

“I renounce my hefker claim,” Nosson called out. “I still want my cake. You may not take them!” “Too late,” said Shimon. “They’re already hefker and I’m going to get them first!” Nosson began running after him. Shimon ran past the beis medrash and nearly bumped into Rabbi Dayan. “I’m sorry,” apologized Shimon. “What’s the big rush?” Rabbi Dayan asked. Meanwhile, Nosson caught up with Shimon. “We have a monetary question,” Nosson said. “Certainly! What is it?” asked Rabbi Dayan. “I made my leftover cake hefker when I was in the room with Shimon,” Nosson said. “Now he wants to take them, but I just retracted and want to keep them. Can Shimon take them?” “Once a person disowns something and makes it hefker, he cannot retract, although he can seize the item first and reacquire it,” replied Rabbi Dayan. “Nonetheless, it is questionable whether the hefker declaration was valid in

require even one, but agrees that the Sages require three. doubly, that the Sages required three only to exempt from is valid. This assumes, of course, that the former owner admits that it is hefker.” “So, according the Sma, the hefker condition was not valid,” noted Nosson. “Seemingly. Even so, Tosafos and Rosh in Nedarim suggest that hefkerus of movable items suffices with ‘hefker’ stated before one even after the institution of the Sages,” said Rabbi Dayan. “The one who took the item is believed that the initial owner made the item hefker, since he could claim alternatively (migo) that he purchased the item. Other authorities do not distinguish between real estate and movable items” (Chochmas Shlomo 273:7; Machaneh Ephraim, Hil. Zechiyah Me’hefker #1; Aruch Hashulchan 273:7; Pischei Choshen, Kinyanim 23:5[10]). “Thus, due to the dispute whether ‘hekfer’ declared before one person is valid, the rule of hamotzi meichaveiro alav hare’ayah (the burden of proof is on the claimant) applies,” concluded Rabbi Dayan, “Shimon should not take the cake now against Nosson’s will, but had he already taken them and had them now in his possession, he could keep them” (Sma 273:12; Mishneh Halachos 9:325).

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

3 August 2019

‫ב' אב תשע"ט‬

‫פרשה מטות מסעי‬

MIDDOS ‫דרגה יתירה‬ Rabbi Zalman Guttman Ramat Shlomo

)‫כד‬-‫בנו לכם ערים לטפכם וגדרות לצאנכם וכו’ (לב‬

hen the Bnei Gad and Bnei Reuven came to Moshe for permission to resettle on the other side of the Jordan River, they said, “Fences we will make for our livestock here, and cities for our children.” Moshe was upset at them for their lack of priorities and answered, “Build cities for your children (first!) and then fences for your animals.” This lack of priorities - putting their sheep before their children - displayed a lack of proper Derech Eretz and disturbed Moshe greatly.

According to the Chazon Ish zt’’l, spirituality is an all or nothing proposition. Either one becomes master over his desires - or he is controlled by them. The idea of accepting that its OK to have some good middos and some bad middos is not realistic because once a person has an obvious character flaw which he lets go unchecked, whether it’s a lack of Derech Eretz or whatever else it might be, it will drag him down. Ruchnius is a constant struggle and our goal should always be ‫ שלימות‬- Perfection. To accept a shortcoming and decide to live with it is just plain wrong! For this very reason, Chazal teach us that rejecting one mitzvah in the Torah is like rejecting the entire Torah! Becoming complacent with a bad middah will not only distance oneself from ‫שלימות‬, but it will tear apart one’s good middos, the positive character attributes that he believes he has under control! Once we recognise what it is we must improve upon, we must attack it fiercely and mercilessly. Let’s knock that bad middah right out of our system - like an overmatched boxer - and let the good middos take full control!

SHEMIRAS HALOSHON

FOOD FOR THOUGHT TO SPARK N CONVERSATIO

DID I SPEAK LOSHON HORA ABOUT MY HOUSE? LOSHON HORA APPLIES TO PEOPLE AND TO THE LAND OF ISRAEL. DOES IT APPLY TO OTHER PLACES: FOR INSTANCE, SAN DIEGO, CALIFORNIA, OR BURBANK, ALASKA? DOES IT APPLY TO OBJECTS, LIKE TOASTER OVENS OR CAR TIRES OR SUNGLASSES? WHAT ABOUT ANIMALS?

THE DILEMMA Your family lives in the heart of a busy Jewish neighbourhood. You’re in easy walking distance to stores, shuls, yeshivos – everything you need. However, you prefer the grassy suburbs where you grew up. You often complain to your neighbours that you live in a “concrete jungle.” Is that loshon hora? After all, your neighbourhood won’t suffer because you spoke about its crowds and noise rather than its great shopping.

THE HALACHAH While negative comments about the neighbourhood congestion are certainly unrelated to loshon hora, it is always better to focus on the positive and minimise the negative. If we do this for the places and things in our lives, we will train ourselves to do it for the people as well.

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 212

THE COMMUNITY DOES NOT DIE

‫מנא ליה לר‘ פפא הא‬

he opinion of R’ Yehuda in the Mishnah is that an animal designated for a chattas for the community must be left to die if the community had achieved atonement through other means. The Gemara considered that perhaps R’ Yehuda would also say that a chattas animal which was designated for the community would also have to be left to die if some of the members of the community, the owners of this animal, had died subsequent to having set the animal aside for the offering. This is certainly the case in regard to the chattas of an individual, where if the owner dies, the animal must be left to die. R’ Pappa taught that this is not the case. R’ Yehuda would agree that a chattas of the community is not left to die even if some of its owners have past away, because we say that “a community does not die.” This explains the pesukim is Sefer Ezra which describe how those who returned from the Babylonian exile brought many offerings, among them chattas goats which were completely burned and not eaten. There are five cases of “internal chattas—a chattas whose blood is brought inside the Beis HaMikdash, and which is completely burnt” and these are the only chattas offerings which are not eaten. The ones here were brought for avoda zara. Now, after being away for seventy years, those who returned brought offerings of chattas to atone for avoda zara committed in the days of King Tzidkiyahu before the destruction. Although the people themselves who did the avoda zara were apparently no longer alive, we still say that the community does not die, and that atonement was still appropriate.

The Gemara now probes to learn the source from where R’ Pappa determined his rule that the community does not die. Sefer Be’er Sheva to Horayos (6a) wonders about this analysis of the Gemara. Is it not obvious from the pesukim in Sefer Ezra that those who returned from the exile brought offerings for people who were no longer alive, and this could only have been valid if we say that we do not focus upon the individuals who died, but rather upon the community, which we say does not die? We need look no further to find a source for the words of R’ Pappa. Sefer Be’er Sheva explains that the Gemara noted that R’ Pappa did not introduce his comments by saying, “From the pesukim we learn that…” This seems to imply that R’ Pappa had an independent source from which he derived his rule. Sefer Bnei Shmuel says that the pesukim are not conclusive regarding this issue. Although R’ Pappa says that the offerings were atonement for those who had died, and we must say that “the community does not die,” the Gemara feels that there might have been survivors of the period of King Tzidkiyahu, and the offerings were brought for the living. We therefore ask for the source of R’ Pappa’s rule.

154 X DAYS

CO U

‫נ“ב‬ ‫בכורות ט"ו‬ ‫תמורה‬

Distinctive Insight

E TH

Daf Yomi WEEKLY

DOWN TO NT

Siyum Hashas

Stories from the Daf THE MAHARIL’S INSTRUCTION

”...‫שחרית‬ ‫רותח‬Daf ‫“עד שינק חלב‬ Stories from the

In Yerushalayim of old there was a section known as the “Finsterer Keitin”—“the Shadowy Stores.” In this alleyway, mostly Arab shopkeepers sold vegetables. Many wore a fez on their heads and their guttural Arabic resounded in the area.

One of the stalls was owned by Yechezkel Lilienthal. He looked just like another Arab shopkeeper, and he spoke Arabic as well, but he was a Jew and kept a strictly kosher stall. During shemittah Reb Yechezkel was very careful to sell only vegetables raised by Arab farmers on land owned by non-Jews. The Maharil Diskin would buy fresh produce only from him. Interestingly, although Reb Yechezkel had a problem with his lungs, he lived a very long time, even slightly outliving the Maharil Diskin.

When Reb Yechezkel passed away, everyone was shocked to see Reb Dovid, the man who delivered milk in the old city, begging the deceased to forgive him, “I didn’t know how important it was,” he was heard to say. Eventually the people plied the story from the milk man. “Once, the Maharil sent for me and asked me where I get my goat milk. Although I protested that I only gave chalav Yisrael, the Maharil explained that he still wished to know where the milk came from for a different reason. When I explained which Arab farm I would go each morning to supervise the milking and get milk, the Maharil asked that I bring milk to Reb Yechezkel each day immediately after the milking, making sure to get him milk which was still warm for use at breakfast. Although this meant that I had to go out of my way, the Maharil paid me for the extra trouble.

“After the Maharil passed away, I went back to my old route, bringing Reb Yechezkel cold milk later in the day. Within a very short time after this change, Reb Yechezkel got very sick and died. Afterwards I remembered the Maharil’s instructions and realized that he had apparently needed goat’s milk in the morning. At least I could have gone to his stall and poured him a cup of milk,” he lamented. One of the lamdanim present explained that this would not have helped. “He needed hot milk. This is clear from Temurah 15. There we find that a certain pious man in pain needed to have warm milk every day. Giving him cold milk would not have helped…”1

456 '‫ ע‬,‫ השרף מבריסק‬1 1 1

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3 August 2019

‫ב' אב תשע"ט‬

‫פרשה מטות מסעי‬

Sages through Ages THE

Dr Benji Schreiber

The Maharal Posen, Poland, around 1520 Prague, Czech Republic 1609 ‫י”ח באלול‬

av Judah Loew ben Bezalel, ‫רבי יהודה ליווא בן בצלאל‬, was the youngest of four boys. He was born shortly after the Spanish expulsion, Columbus’ discovery of America and the time of the great Kabbalists of Tzfas. He was head of the Beis Din in Posen, Poland then the Rav of Moravia at Nikelsburg, in the Czech Republic. When he was 60 he became Rav of Prague. His wife was called Pearl and their son, Chaim, was a friend of the Rema. They also had six daughters.

Learning He had wide knowledge of philosophy, astronomy and the sciences. He was a prolific writer. His writings are widely learnt, especially the ‫גור אריה‬, a commentary on Rashi on the Chumash; and ‫ נתיבות עולם‬which has 33 chapters on 32 different middos; ‫באר‬ ‫ הגולה‬defending Chazal and many others. One of his great strengths was his focus on the Midrashim, explaining them as allegorical, usually with spiritual and philosophical messages. He explains the spiritual and often rational messages in passages of the Gemara about dwarfs, demons and fanciful beasts. He was a huge admirer of the Ramban, whom he felt understood had a unique understanding of the secrets of the Torah ‫אליו‬ ‫לבד נגלו תעלומות חכמה וסודי התורה‬. His outlook includes drawing a sharp line between Jews and gentiles. He describes the dualism of opposing categories – the matter which is this wordly, related to sin, and temporary; and the form, which is divine, permanent and perfect. He described the dualism of body and mind; male and female; lack and completeness; Jews and gentiles. He described man as being an upside down tree, with our roots from heaven, and the tefillin serve to root our mind and heart with Hashem. His writings were major sources of inspiration for Chassidic leaders and for more recent Jewish leaders such as Rav Eliyahu Dessler (1892-1953), Rav Abraham Isaac Kook

(1864-1935) and Rav Yitzchok Hutner (19061980). Rav Hutner said that the Maharal wrote kabbalistic ideas in nonkabbalistic language, ‫נסתר בלשון נגלה‬.

The Golem A famous legend relates that the Maharal made a Golem – a kind of strong obedient mouthless robot made of clay. However, the first mention of this myth was some 200 years after he died.

Prague As a great leader of the city Prague, he is still celebrated by the city, and a public statue of him stands at the City Hall. In 1592 he had an audience with Rudolph II, Caesar of the Holy Roman Empire, who apparently was interested in Kabbalah! He fought against blood libels. He rebuked those who give semicha to rabbonim who are not fitting; wealthy people who were not generous; and strongly recommended doing chazara on learning. The Altneuschul, built in 1270, still stands and is Europe’s oldest active shul. He was an educationalist. He argued against children progressing from Chumash with Rashi directly to Gemara and Tosafos. He promoted the wide learning of Mishna, lashon hakodesh and Dikduk.

Legacy His best known talmidim were Rav Yom Tov Lipmann Heller, author of the Tosafos Yom Tov on the Mishna, and Rav David Ganz, author of Tzemach David on Jewish and general history. Descendents include Rav Schneur Zalman of Liadi (1745-1812), founder of Chabad chassidus and Rav Nachman of Breslov.

A famous legend relates that the Maharal made a Golem – a kind of strong obedient mouthless robot made of clay. However, the first mention of this myth was some 200 years after he died.

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