215. Oneg Eikev

Issue

215

‫בס"ד‬

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

‫מוצאי שבת‬

‫פרשת עקב‬

‫כ"ג אב תשע"ט‬ 24 Aug 2019

‫קבלת שבת‬

JLM

MAN

LON

JLM

BMTH

GLSCW

GHD

MAN

LON

JLM

BMTH

GLSCW

GHD

MAN

LON

8.30

9.31

9.19

7.51

9.04

9.35

9.20

9.16

9.00

6.38

7.57

8.20

8.06

8.05

7.52

Mezuzah

The Mezuzah constitutes the hallmark of a Jewish home and is a most central mitzvah, mentioned, for the second time, in this week’s Sedra.

And you shall write them on the doorposts of your homes and your gates. (Devarim 11:20) The Mezuzah stands like a sentinel at the door. Within it is contained the most sacred declaration known to Judaism, the Shema.

“Hear O Israel: Hashem is our G‑d; Hashem is One” - words recited by faithful Jews each morning and evening, words encapsulating the most fundamental assertion of what it means to be a Jew; belief in Monotheism.

But the Mezuzah is not merely a symbolic declaration and reminder of our faith; it is also a sign of Hashem’s watchful care. The name of Hashem, Sha-dai, appearing on the reverse side of the parchment, is an acronym for the Hebrew words which mean “Guardian of the doorways of Israel.”

The placement of a Mezuzah on the doors of a home or office protects the resident or occupier--whether they are inside or out.

Numerous other profound ideas are also associated with the Mezuzah.

Why are Mezuzos placed on an angle with the top of the Mezuzah is inclined towards the inside of the room, and the bottom towards the outside? In his monumental code on Jewish law, the Tur, compiled by Rabbi

Yaakov ben Asher (13th/14th cents.) cites two conflicting opinions. He first quotes Rashi, who held that the Mezuzah should be placed vertically, and then proceeds to cite the view of Rashi’s grandson, Rabbeinu Tam, who maintained that placing the Mezuzah in a “standing” position is not respectful, but that it should rather be positioned horizontally, in a manner similar to how the luchos and the Sefer Torah were placed in the Aron in the kodesh kodoshim. What are we then to do? The Tur concludes that those who are careful to perform the mitzvos in the best way possible fulfil both opinions (at least partially) by placing their Mezuzos on a slant.

On a deeper level, this halachic decision represents compromise - adopting the middle ground. Compromise is indeed regarded by our Rabbis as an essential ingredient for ensuring that peace will prevail within a Jewish home, and the positioning of the Mezuzah accordingly serves as a constant reminder of this.

The story is told of Onkelos who converted to Judaism. The Roman Emperor, Onkelos’s uncle, sent soldiers to arrest him for daring to defy the Roman state religion. Onkelos, however, contrived to draw them into a discussion about the Torah and succeeded in converting them to his new faith. Caesar sent a second group of soldiers, but this time he warned them, “Do not speak with him. Don’t even exchange a single word!” When, obedient to the Emperor’s command, they had taken him into custody and were about to depart,

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

N OW R E AC H

Assistant Rabbi, St John’s Wood Synagogue; Jewish Studies Teacher, JFS School

Onkelos set his eyes on the Mezuzah hanging on the doorpost. He placed his hand on it and laughed. They asked him, “Why are you laughing?” He replied, “Normally, a king is seated within while his servants guard him from without. This is not the case with Hashem. His servants are within while He guards them from without, as it is written: ‘Hashem shall guard your going out and your coming in from this time forth until evermore!’ (Psalm 121:7).” They were so impressed at this that they too converted, and Caesar stopped sending soldiers!

There are indeed many modern-day anecdotes likewise demonstrating the power of the Mezuzah and its mystical significance.

May we have the merit to be inspired by the Mezuzah, to allow it not only to enhance our Jewish identity, but to feel the Al-mighty’s protection in our everyday life. M ‫לע"נ שלמה צבי בן משה מרדכי ז'ל‬

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Is It Logical?

Oneg Shabbos Issue 215.

Rabbi Mordechai Chalk

Why do we get reward for Mishpatim?

This is a question I have been troubled by for years. After all, there are three basic categories of Mitzvos: Chukim, Eidos and Mishpatim.

Chukim – logical Mitzvos, but not on a level that can be understood by the average person e.g. Para Aduma.

Eidus – a recognition of Hashem and all that He has done for us e.g. tefillin.

Mishpatim - basic laws that pertain to how we are meant to act and behave e.g. do not kill. Of all these, the most intuitive to keep are the Mishpatim.

So much so, if a person were to choose to distance themselves from keeping the Mitzvos, these are the ones that they would most likely still adhere to. In fact, these are the laws that make up the judicial system of countries all over the world, even those without religious ties.

At the beginning of this week’s Parsha, the Pessukim promise great reward for those who keep the Mishpatim.

Surely it would be more sensible to show people the reward for the Mitzvos less likely to be kept. After some thought this is what occurred to me as a potential answer to this question.

As stated, the Mishpatim are the Mitzvos that are most likely to be kept. They are those that logic tells us to do for the normal function of society. This being so, we may occasionally forget why we do them.

When I return a lost object, do I do so because I think that it is a nice thing to do, because I like the fellow who lost it? Or do I do so because this is what Hashem has commanded me to do? When I don’t kill my neighbour, do I do so because killing is quite mean, and my neighbour’s wife and kids will be upset? Or do I do so because Hashem told me not to kill?

To such an extent that the Gemarah in Sanhedrin 76b shares a very interesting drasha from the Pessukim in Nitzavim (29:18-19) ‫‘לְ מַ ֛עַ ן ְספ֥ ֹות הָ ָר ָו ֖ה אֶ ת־הַ ּצְ מֵ ָאֽה ל ֹא־י ֹאבֶ ֣ה‬ ’‫ח לֹו‬ ֽ ַ ֹ ‫ה' ְס ֣ל‬. The Gemara derives from these Pessukim that if one were to return a lost object to a non-Jew, (as per the explanation of Rashi) he has shown himself not to care about the Mitzvos of Hashem. It is not that we are meant to be cruel people and not have any rachmanus to non-Jews. In fact, we should certainly feel that we want to return it. However, the Torah gave an explicit commandment to return lost objects to a Jew. So, if a person were to go ahead and return an object to a non-Jew, they are showing that the reason why they return lost items is not because Hashem said to do so, but because they feel that it is a nice thing to do. The Gemarah considers this to be tantamount to a rejection of Hashem’s command.

(There are many reasons and cases where one would be allowed and even obligated to return items to a non-Jew, but now is not the time to go into detail.)

The last passuk of Vaeschanan tells us to guard the Mitzvos, Chukim and Mishpatim that Hashem has commanded us.

Straight after, at the beginning of this week’s Parsha, comes this promise of so much reward for keeping the Mishpatim. I would like to suggest a reason for the emphasis on Mishpatim based on what I have written. Not following them because we think that they are good ideas and nice things to do.

Rather, doing so because Hashem has told us to do so. If we can manage to live our lives like this and follow the Torah ‘Lishma’, all the rewards promised to us in the Parsha will come to fruition. M The RTA is a two year post-Semicha programme to introduce newly qualified rabbis to the challenges of our modern world

24 Aug 2019

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‘Let’s make a Brocha!’

A

s religious Jews, our lives our full of Brochos. Brochos when we eat, Brochos when we Daven, there are few religious experiences that are not accompanied by the ritual of making a Brocha. In fact, if we pause for a moment, we could say that the expression is a rather interesting one – ‘making a Brocha’.

What exactly are we making and why do we use this particular verb to describe this Mitzva? Surely it would seem more appropriate to use the expression “say a Brocha” or something similar?

from Hashem. After all, Hashem creates everything and brought this particular pleasure into existence for our benefit! It is therefore reasonable to accuse a person of stealing if he doesn’t take the time to acknowledge the Source of his pleasure.

Yet it seems difficult to understand the second half of this statement. In what way is a person stealing from the Jewish people if he does not make a Brocha?

Rabbeinu Bechaye on his comments to the aforementioned Posuk offers an amazing insight into this Gemoro. He explains that Hashem creates many opportunities for man to enjoy themselves To explain this interesting custom of in this world. However, each time we ours, let us look a little closer at the Posuk enjoy ourselves, we must acknowledge which teaches us to ‘make’ Brochos, ָ‫"וְָאכַלְ ּת‬ the Source of the pleasure and verbally ָ ‫ְׂשבָעְ ּתָ ּובֵ ַרכְ ּתָ אֶ ת־ה' אֱל ֶֹק‬ ‫ָארץ הַ ּט ֹבָה‬ ֶ ָ‫יך עַ ל־ה‬ ָ ‫ו‬ express our thanks to Hashem for ְ ."‫ֲׁשר נָתַ ן־לָך‬ ֶ ‫א‬ allowing us to benefit from His amazing This Posuk teaches us the Mitzva of world. When we follow this protocol, Birchas Hamozon – ‘Bentching’ - after we Hashem opens up his storehouses of eat a meal. The Gemoro in Brochos (48b) bounty and continues to supply us with teaches the following Kal v’Chomer. If we His Brochos. Therefore, when one benefits must thank Hashem after a meal - when from the world without making a Brocha, we are satisfied, all the more so we must we are in fact stealing from our fellow thank Hashem before we eat - when we are Jews. If we do not acknowledge the Source hungry. An additional Gemoro in Brochos of our blessings, we limit the amount of (35b) famously teaches that “one who goodness that Hashem will supply to the derives benefit from this world without world! reciting a blessing is considered to have We can further understand this concept stolen from Hashem and the Jewish by way of the following story. A Chosid people.” of R’ Aharon of Karlin once travelled to One can understand quite easily R’ Aharon to observe his holy actions up why benefiting from the world without close. One thing that he observed was making a Brocha is considered stealing how R’ Aharon picked up an apple, made

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Rabbi Yaakov Book Yeshivas Darchei Torah, Manchester

a Ha’eitz and ate the apple. The Chosid was not overly impressed with this seemingly mundane action. After all, that is exactly the same thing that he would do if he wanted to eat an apple! However, R’ Aharon explained: if you wish to eat an apple, you know that you cannot partake of the apple before you make a Brocha so you make a Brocha and then eat the apple. On the other hand, I want to thank Hashem for all His goodness, but I cannot simply make a Brocha without reason so I take an apple in order to thank Hashem!

This is the right approach to have in mind when we are about to make a Brocha.

We must be cognisant that the real reason why Hashem has given us this pleasure is order to thank Him for His constant goodness. In turn, this will allow a further supply of bounty to descend to the world.

Now we can understand why the vernacular is to ‘make a Brocha’ - for we are not merely ‘saying a Brocha’. We are manufacturing a Brocha! By thanking Hashem for the blessings He has bestowed upon us, we are involved in the process of manufacturing and ultimately bringing down the abundance that will emanate from our Brocha. M

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Oneg Shabbos Issue 215.

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?‫מה ד' אלקיך שאל מעמך‬ What does Hashem, your G-d, ask of you?

R’ Benjy Dolties Toras Chaim; GGBH Kol Eliyahu Evening Chabura

Devarim 10:12

A

s time passes us by, we are usually content and satisfied that we got through and survived another day. However sometimes we stop to reflect and ask ourselves those same questions that have been bothering us ever since we can remember; ‘’What is my mission in this world, what does Hashem want from me in particular and how am I unique from everyone else around me’’?

Moshe Rabbeinu answers this question in the ensuing Pesukim (Devarim 10:1213) saying that “And now, Yisrael, What does Hashem, your G-d, request of you?

Only to fear Hashem, your G-d, to follow all His ways, and to love Him, and to serve Hashem, your G-d, with all your heart and with all your soul; to observe Hashem’s commandments and statues, which I command you today, for your benefit.”

Rabbi Moshe Chaim Luzzatto in his famous Sefer, Mesilas Yeharim dealing with the above writes that there are 5 essential components of Judaism namely; to fear Hashem, to walk in His ways, to love Him, to serve Him wholeheartedly and to observe His commandments.

With your permission, I would like to focus on the last one; to observe His commandments.

I remember my late Rosh Yeshiva Harav Asher Zelig Rubestein zt’’l of Toras Simcha used to explain to us why in life we sometimes feel a pull towards particular character traits and very little inclination towards others. The reason being the Rosh Yeshiva explained is because our Neshamos are all Gilgulim from previous lives and our Neshamos have already corrected many of our flaws in past lifetimes. However there

still remain some Mitzvos or Midos for us to work on, improve, and with Siyata Dishmaya put right.

For example, if we were to walk past a non-kosher restaurant even many times, back and forth taking in the pleasant aromas emanating from there, for many of us this would barely tempt us and we would not have any desire whatsoever to walk in and eat the non-kosher food.

However perhaps if we were to overhear a group of people discussing another individual in a negative manner then all of sudden, we would be all ears! The reason being explained the Rosh Yeshiva is because we have passed the test of not partaking of non-kosher food in a previous life so much so that it is as if we no longer have a Yetzer Hara for it, however the Yetzer Hara for Lashon Hara is still alive and well and that’s what we need to work on.

As we approach the month of Elul where we are especially careful and when there is extra Siyata Dishmaya to ensure our conduct in the build up to the Yomim Noraim remains exemplary, perhaps this is an opportune time to listen to our Neshamos and identify the areas we need to work on. We each know our own limitations and inclinations, perhaps we need to work on areas of Bein Odom Lemokom or Bein Odom Lechaveiro.

However just as this is true with regards to Nisyonos in life, it is also true concerning the positive aspects in life. We each have our unique G‑d given talents. One may be an amazing Rebbe, teacher or inspirational speaker while the other a great musician or photographer.

Or perhaps we are good at giving people Chizuk in a more individual and personal way without all the fanfare of getting up and giving a Shiur to a room full of people.

Whether big or small, as everything is

significant in the eyes of Hashem, we should each try and identify what we are good at and use these G‑d given talents to improve His world.

I recently heard a very moving story told by Rabbi Frand of a bride in Eretz Yisrael who walked into a hospital on the day of her wedding. They knew she was a bride because she came in with her wedding dress. Usually a bride on her wedding day is spending most of it trying to get herself ready, but this bride took time out and went to the emergency paediatric ward. One of the nurses asked her if everything was okay, why she was there. The bride answered, she learned that a kallah on the day of her wedding has a special power of giving berachos, so she wanted to go to each child there and give a bracha that the child should be healed. That is someone who wants greatness and understands what her mission is in this world; to bring joy to the people around her.

Rav Tzadok HaCohen writes in his Sefer Tzidkas HaTzaddik, just like we have to believe in Hashem, so too, afterward, we have to believe in ourselves, that Hashem gave each of us a purpose and talents and that we are unique and that no one else in the world can do what we need to do. Every moment of our lives has meaning, and when we use our lives to follow the will of Hashem, He takes such delight in us. Hashem gave every person enormous potential and constantly gives us lots of opportunities to fulfil his or her role.

In the Zechus of identifying our talents and improving His world or working on our flaws and thereby strengthening our relationship with Hashem, may all of Klal Yisrael be blessed with a K’siva v’Chasima Tova. M

24 Aug 2019

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ALL FOR ONE AND ONE FOR ALL

O

ne of the greatest facets of a Torah life is in the potential it gives us to imbue every moment of our life with meaning.

The multitude of instructions that dictate what is the right course of action at any given time, means there is never a moment that is meaningless or without worth and purpose. Each second is an opportunity to do the right thing at that time depending solely on what it is that the Torah requires from us. The numerous mitzvos that are written in the Torah and the many additions dictated by the Rabbis throughout the generations add up to a plethora of commandments. With this in mind it makes it all the more confusing when Moshe charges the Jewish people to keep “all the commandment”, in the singular. How and why would Moshe refer to them in this way?

be experienced, the consequence and reward for the correct choices we make. Perhaps the posuk refers to a single “commandment” because every single mitzvah is its own unique means of accomplishing the same single process of developing a more intimate relationship with Hashem. The mechanism and manner of achieving this may vary but in essence they all contain within their acts one and the same function.

With the many duties and obligations that take up so much of our daily life, it is all too easy to lose focus of what it is we are actually working towards. Day by day performance of mitzvahs without thought or consideration to what we are actually doing, can become little more than rituals without depth or significance.

Even more tragic is the fact that they will never achieve their ideal purpose because an awareness of what they truly

Rabbi Shimmy Miller Rebbe, Manchester Mesivta; Author of Miller’s Musings

are is intrinsic to their completion in the most perfect form. To be cognisant that each of the parts are there in order to arrive at a whole, a deep, powerful connection with Hashem. Without an appreciation of this and an intent to attain it, we will surely never arrive at our intended destination. To dismiss any of the mitzvos as redundant or minutiae is a fatal misunderstanding of this idea, as they are the only means to achieving the overarching goal. But to consider them as an endpoint in themselves is overlooking the primary purpose of our existence and diminishes the profundity of everything that we do. M To receive Miller’s Musings weekly to your phone or email please send a request to 07531322970 or rabbimiller.mesivta@gmail.com

There is no question that the Torah requires us to perform all of its tasks to the best of our abilities as much as we are able to. Each and every mitzvah is absolutely crucial to achieving Hashem’s purpose for us in creation. Yet if we only see them as distinct, unconnected duties for us to perform we are missing the bigger picture. In truth there is a common denominator in every act we are enjoined to perform by the Torah, in that they are all there to complete the same ultimate objective, to bring us closer to Hashem, thereby forging a bond between us and our Creator. This connection is the greatest possible pleasure that can

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Oneg Shabbos Issue 215.

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ONE OR TWO - and why it matters

Rabbi Alan Wilkinson Rabbi, Great Ormond Street Hospital

W

hen I was at school, I was not noted for excelling at maths. It was a subject to be taken but I never felt a particular sheichus. In this day and age we would probably blame the teachers rather than my own failure to attempt to engage in the subject. Comprehension, however, was a completely different matter. Sometimes, however, the maths and the comprehension combined and then I would struggle to see if 1 and 1 made 1, 2, 3 or something else entirely.

Why do I mention this? Well if you read the parasha carefully you will see repeated references to an ‘aron etz’ [Devarim 10: 1-5]. Moshe also refers to making an ‘Aron Atzei Shitim’ – an Aron of acacia wood. I know we read Teruma several weeks ago and maybe my memory is playing tricks but wasn’t Bezalel responsible for making a gold-covered Aron?

Rashi identifies this aron etz as one of two Arons that were to stand in the Mishkon. It appears that for a short period of time after Moshe came down from Har Sinai until the Mishkan was built the aron etz held the remnants of the first luchos and the second luchos.

Betzalel’s Aron, however, didn’t render Moshe’s Aron obsolete. The aron etz was kept in the Mishkan and remained in use

to hold the remnants of the first luchos and to accompany the nation in battle.

Ramban, on the other hand says that only Betzalel’s Aron, stood in the Mishkan. Moshe’s aron etz was always meant to be temporary and once superseded it was stored away in preparation for burial.

The Ramban also offers a second, alternative reading for these pesukim.

Here he suggests that Hashem did not command Moshe to create a separate aron etz. Only one Aron was built: the Aron made by Betzalel. This Aron, although covered and lined with gold, was primarily built out of acacia wood and could be called an “aron etz.” Hashem repeated the instruction to create an Aron in conjunction with the second luchos to reassure Moshe.

The Ramban explains that Moshe was unsure about the extent of Hashem’s forgiveness after the Eigel. Would the people still have a Mishkan? To provide reassurance Hashem commands Moshe, “make for yourself an aron etz” at the same time as Moshe was told about the second luchos. Whilst the Ramban refers to this second approach as the pshat, most accept the more obvious reading: that Hashem commands Moshe to fashion a separate aron etz at Sinai, distinct from the Aron made by Betzalel.

Is there a significance in the existence of one Aron or two? We know we were given two sets of luchos but was anything different second time around? Hashem knew that for the second luchos to be effective there would need to be some changes and some different lessons conveyed.

The first luchos were both carved and inscribed by Hashem, the second set is made by Moshe and only inscribed by divine hand. The lesson to us, surely is that we are in a way partners with Hashem not passive observers. Hashem’s Torah is not just laws for us to obey but to study, analyse and apply within our world. We are partners with Hashem in bringing kedusha into the world. For that reason, the second luchos were the result of a partnership; Moshe carved the luchos and Hashem wrote the words on them.

There is, however, another lesson.

This lesson comes from the aron etz.

Torah cannot exist in a vacuum. The devar Hashem must find a home in our hearts, they mustn’t just be repeated robotically, they must shape our thoughts and actions.

When Moshe saw the people with the Eigel he realised that they were not ready for the Torah. If he had brought down the luchos the Torah would have been completely misunderstood and misapplied. The Bnei Yisroel needed to learn to appreciate the Torah properly.

Lessons were taught by having different details concerning the luchos.

Yes, Hashem did inscribe the second luchos but the stone was carved by Moshe.

The word of Hashem must be connected to the actions of man. This was further emphasised by the command that these new luchos need to be placed into a simple aron etz. The message should be clear to us: only if the contents of these luchos also find their home in our simple, humble hearts will the Torah be able to lead to increased kedusha in the world. M

‫כ"ג אב תשע"ט‬

24 Aug 2019

‫פרשת עקב‬

7

Ma n e nna v From Hea The One Who feeds you mon in the desert…in order to test you.

E

Rabbi Yissocher Frand Rosh Yeshiva, Ner Yisrael Baltimore

(Devarim 8:16)

veryone knows that life is a test. We struggle to make a living, to raise our children, to build up our communities. Nothing comes easy, and our test is to deal with the hardships and frustrations in the best way possible.

But what if our livelihood were served up to us on a silver platter? How wonderful that would be! No more worries about how to pay for the children’s tuition or the new roof. What if everything we needed came to us like mon from heaven? Would we consider this a test? Hardly. We would consider it a blessing.

The Torah, however, seems to say otherwise.

No sooner had the Jewish people come forth from Egypt that they complained (Shemos 16:3), “If only we had died by the hand of Hashem in the land of Egypt when we were sitting beside the fleshpots, when we ate our fill of bread; now you have brought us out into the desert to let the entire congregation starve to death.”

“Behold, I will rain down bread from the heavens on you,” Hashem replied (ibid. 16:4). “The people shall go out to collect their daily portion every day, in order to test whether or not they will follow My Torah.”

The commentators wonder what kind of test this is. What could be better than having everything you need delivered to your doorstep every day? This is a test? This is a blessing!

Rashi explains that Hashem was referring to the laws that govern the mon. One could not store away any mon for the next day. One had to collect a double portion on Friday. And so forth.

This was the test. Would the Jewish people observe the laws of the mon scrupulously?

This test is also mentioned in Parashas Eikev, “The One Who feeds you mon in the desert…in order to test you.” Sforno explains that the test is to see if the Jews would still follow the Torah when they do not have to worry about their livelihood.

Yes, there is a great test in “bread raining down from heaven.” Affluence without effort is a dangerous thing. It comes with a great amount of leisure time and freedom of action.

What do we do with that leisure time and that freedom of action? Do we use our leisure time and freedom of action to taste the forbidden? This is the great test of the mon.

We are all aware of the test of poverty. We are all aware of the trials and tribulations of being poor. However, says Sforno, affluence also comes with great temptations. It puts a tremendous responsibility on a person. This is the test of the mon, and it is the test for many Jews in these affluent times.

The Chovos Halevavos writes in Shaar Habitachon that one of the reasons people, unlike birds and animals, must make a great effort to earn their livelihood is to control the yetzer hara.

If we had too much time on our hands, we would be unable to resist the temptations he puts before us. As it is, we are either too busy or too tired most of the time. And even then it is a struggle to resist temptation.

The Maggid of Mezeritch once said that when people face troubles, sickness or mortal danger, Heaven forbid, they all become religious. They all come to shul. They pray fervently.

They say Tehillim with tears streaming down their cheeks. They give charity generously. But when things are going well, when they are going wonderfully, do they give much thought to the Al-mighty? This is the test of the mon. M

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

Oneg Shabbos Issue 215.

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

Rabbi Meir Orlian Halachah Writer, BHI

HOTEL PAYMENT The Hoffmans were spending Pesach at a hotel with their baby. The program included many shiurim and lectures on assorted topics. On Shabbos afternoon, Mr. and Mrs. Hoffman wanted to attend a certain lecture together.

“The baby needs to sleep, though; I need someone to watch him in the room,” Mrs. Hoffman said to her husband. “Do you have any ideas?”

“Our neighbors are here with their teenage daughters,” replied Mr. Hoffman. “See if one of them is willing to babysit for two hours.”

“Do you think it’s OK to ask them?” asked Mrs. Hoffman.

“They’re on vacation!”

“It doesn’t hurt to ask,” said Mr. Hoffman. “If it’s not good for them, they won’t do it.”

The Hoffmans went down and found their neighbors sitting and talking in the lobby.

“I’d like to hire one of the girls to babysit in the room for two hours,” Mrs. Hoffman said to them. “I know it’s your vacation, so I’m willing to pay a little more than usual. If it’s not good, I’ll find some other arrangement.”

“I’m willing to babysit for $20 an hour,” said one of the girls, Rivki.

Mrs. Hoffman was about to close the deal, when her husband said, “Not so fast, Rivki.” “What’s the matter?” asked Rivki. “We’re just sitting here; I can earn some money.” “It’s Shabbos,” said her father. “Although babysitting does not entail any melachah (prohibited work), working for pay on Shabbos is inherently problematic, even if you are just sitting in the room.”

“But I’ve babysat on Shabbos before,” said Rivki. “After Shabbos people came and gave me money, and you didn’t stop me.” “They can give you a gift afterward,” said her father, “but you can’t take a job and charge payment” (Mishnah Berurah 306:15).

“What’s the problem?” asked Mrs. Hoffman.

“Rabbi Dayan is over there,” said Rivki’s father. “Perhaps he can explain better.”

Rabbi Dayan explained, “The Gemara (B.M. 58) teaches that a person is not allowed to charge payment for work on Shabbos (s’char Shabbos), even permitted work,”

replied Rabbi Dayan. “It is a kind of commerce. Similarly, one is not allowed to charge rental payment for Shabbos or Yom Tov. However, if the payment for Shabbos is not distinct, but included in a larger payment, it is permitted (b’havlaah). Therefore, a weekly or monthly salary or rental fee is permitted, if there isn’t a specific reckoning for Shabbos” (O.C. 306:4).

“I don’t understand,” said Mrs. Hoffman. “We pay the hotel for their services on Pesach and Shabbos. We pay for each day that we rent the room. Not only that, a chazzan comes just for Shabbos and Yom Tov, and gets paid for his services.

“Payment to the hotel is not schar Shabbos, since the hotel has operating expenses during the week, so that it is b’havlaah,” replied Rabbi Dayan. “The payment covers, for example, purchase of food and cleaning the room before and after Shabbos” (Shemiras Shabbos K’hilchasah 28:70).

“Furthermore, since the hotel ‘day’ is not reckoned from sunset till sunrise, but rather from morning to morning, each ‘day’ includes part of a weekday,” added Rabbi Dayan. “This applies to almost all commercial rental reckonings nowadays” (Shemiras Shabbos K’hilchasah 28:67-68). “What about the chazzan just for Shabbos?” asked Mr. Hoffman.

“Shulchan Aruch writes that it is prohibited and some allow,” replied Rabbi Dayan. “Those who allow maintain that Chazal did not prohibit for the purpose of a mitzvah.

It is not a source of blessing, though, and therefore better if it’s b’havlaah. The practice is to permit it, but the hiring itself cannot be done on Shabbos or Yom Tov. “The Poskim allow payment to a doctor or midwife; either because it is a mitzvah, or they provide care also before or after Shabbos, or there is potential danger in the future if they won’t receive proper compensation”. M (O.C. 306:5; Mishnah Berurah 306:24; Aruch Hashulchan 306:12; Shemiras Shabbos K’hilchasah 28:74-75; Pischei Choshen, Sechirus 8:42-43).

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

24 Aug 2019

‫כ"ג אב תשע"ט‬

‫פרשת עקב‬

MIDDOS ‫דרגה יתירה‬ Rabbi Zalman Guttman Ramat Shlomo

‫ארץ אשר תמיד עיני ה’ אלקיך בה מראשית השנה‬ )‫יב‬-‫ועד אחרית שנה וגו’ (יא‬ The Gemara )‫ (כתובות קי‬makes a very drastic statement: ‫כל הדר בחוץ לארץ דומה למי שאין לו אלוק‬

“One who lives outside of the Land of Israel is as if he does not have a G-d.”

Some of our relatives in America would be very offended by this! What does it mean? Is every American or European Jew an Apikores?! The answer is no, of course not. Yet, although Hashem is everywhere, His hashgachah and closeness is greater in Eretz Yisroel.

“The Land that the Eyes of Hashem are constantly on it, from the beginning of the year until the end of the year.”

Hashem Himself oversees the activities of Eretz Yisroel - personally, so to speak - whereas He appoints angels to oversee the other lands of the world.

I heard a very different explanation.

In ‫חוץ לארץ‬, if one wants to get a job, he sends in his resume, and based on qualifications and an interview, he may or may not receive a job. Inside our dear and holy land, as we are all very aware, things do not work this way. The magic word here is protektzia. It seems to be not what you know, it’s who you know; in other words, not relying on your talents and therefore knowing that Hashem is running the show!

In ‫חוץ לארץ‬, it is as if one does not have a G-d, because one can easily fall into the trap of believing that he has earned his keep due to his experience or qualifications, thereby leaving Hashem out of the picture. In Eretz Yisrael this rarely happens. One cannot but marvel at the hashgachah pratis at every turn.

(My sister-in-law’s grandmother’s best friends’ daughter opened a new school ...!) In Eretz Yisroel the Yad Hashem is so obvious that we feel His hashgachah constantly. One who lives in Eretz Yisroel truly feels the “Eyes of Hashem” upon him always! M

9

AHAVAS YISROEL

FOOD FOR THOUGHT TO SPARK N CONVERSATIO

IT DOESN'T TAKE TWO Penina’s walk was a high point of her day. She walked in a group of four women down a major thoroughfare in town. The composition of the group varied according to the members’ schedules and commitments, but Penina rarely missed a day. The fresh air, exertion and camaraderie were a perfect antidote to her high-stress job.

Just one thing marred the experience: the sour-faced woman who walked in the opposite direction, crossing Penina’s group each day. Having heard her speaking to her occasional companion, Penina figured out that she was a non-observant Israeli. For a reason Penina couldn’t fathom, her own little group seemed to irk the woman. She would often be heard muttering under her breath as she passed.

Since the group made sure to step aside for passers-by, Penina was sure that her reaction wasn’t resentment that “they think they own the sidewalk.” Was it a dislike of Torah observant Jews? The sight of happy, smiling friends highlighting her own loneliness, maybe? No one could account for the hostility but it was there, shooting like an arrow in their direction.

Penina decided to test a theory she had long propounded.

As the pasuk teaches, "Just as in water a face mirrors a face, so is the heart of a man to a man” (Mishlei 27:19). In other words, if you smile at someone, he’ll smile back. Penina’s group launched a friendliness campaign, starting with a nod and a smile in passing. Little by little, the woman’s demeanor changed. As her icy features began to soften, Penina ventured a bit more friendliness: a short “hello,” “nice day,” “enjoy your walk.”

The experiment was working! Slowly, over the next few months, the woman’s scowl disappeared. One day she smiled back, and soon afterward she began to respond with her own friendly greeting. The daily encounter became warm and welcome. “The best thing was that it proved something to me. When we deal with someone difficult we always think, ‘How can I be nice when she’s so hostile?’ But it doesn’t depend on the other person – it depends on you. When you change how you react, very often it will shift the whole situation.”

TALK ABOUT IT

How could Penina’s friendly greeting have changed the woman’s reaction to her when the woman’s underlying gripe was never addressed?

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 215.

WORSHIPPING AN IDOL DUE TO LOVE OR FEAR ‫ הניחא לאביי דאמר חייב אלא לרבא דאמר פטור מאי‬,‫אלא מאהבה ומיראה‬ ‫איכא למימר‬ The Gemara determined that the case of idolatry listed in the Mishnah is where the person who committed this sin realized that the actions he was doing were prohibited when done for an idol, but he was unaware that he was performing them for idolatry at that particular moment. This person would be liable for one chattas, because he has basically committed one error, in that he was unaware that he was in front of an idol. If the situation was reversed, where he knew that he was in front of an idol, but he was unaware that his actions were idolatrous worship, he would have been liable for a separate chattas for each act. In this case, each and every act would be a distinct and separate error, each warranting its own chattas.

The Gemara analyzes the specific details in this case. How can a person not be aware that his actions are not being done for an idol? The Gemara concludes that the case is where the person realized that he was performing in front of an idol, but his intentions were not in order to worship the idol as a god, but the person rather acted due to his being compelled due to “love or fear.” Rashi and Rabeinu Gershom explain that this means that the violator was motivated due to love or fear of another person. His mistake was that he felt that it was permitted to worship an idol if he was forced to do so because of pressure from another person. Ramban (Shabbos 72b) explains that the “love or fear” is that he was overwhelmed by the beauty of the idol, or that he feared that the idol would harm him if he did not perform its service. This is also how Rambam explains the case (Hilchos Avodas Kochavim 3:6).

Kesef Mishnah explains that Rambam did not explain that the motive was love or fear of a person, because he holds that this would be considered coerced, and because the person did not accept the idol as a god it would not be reasonable that this would be liable according to Abaye. Sefer Be’er Sheva explains that Rambam feels that if the person’s worship of the idol was motivated due to fear of a person it would not be permitted ac- cording to Rava. The person would have been expected to with- stand the coercion and not to perform the service of the idolatry. This is why Rambam explains that the love or fear being referred to here is that of the beauty of the idol or based upon some fear that the idol will harm him if he does not act.

Meiri (to Sanhedrin 61b) points out that fear that an idol may cause harm is itself an acknowledgment of the powers of the idol, which is an acceptance of it as being legitimate, which is the greatest form of actual idolatry. Riva”sh also notes that most idolaters are motivated due to fear of the power of their gods, rather that an appreciation of the god’s goodness. M

133 X DAYS

‫נ“ב‬ ‘‫כריתות ג‬ ‫בכורות‬

Distinctive Insight

E TH

Daf Yomi WEEKLY

DOWN TO NT

Siyum Hashas

CO U

10

Stories from the Daf REPAIRING THE DAMAGE ...”‫”ונכרת מעמיו‬

Today’s daf continues to discuss the halachos of various issurei kareis.

The evil inclination will drive a person insane if given half a chance. First it entices a person to sin. Then it riddles him with thoughts of guilt and gloomy thoughts of what will be the result of his sinful activities.

Rav Yitzchak Sher, zt”l, explained why the yetzer hara won’t even allow a person to enjoy having sinned. “The yetzer wants to kill us, as our sages teach. He therefore pushes one to sin and urges God to punish the hapless fellow. Even if he cannot kill us, he wants us to suffer. He is in essence saying, ‘You sinned, now give up all the pleasure too.’”

One of the strongest arguments the yetzer has is when a person transgresses issurei kareis, chas v’shalom. The evil inclination immediately begins harping on this stain, insisting that teshuvah doesn’t help— in direct contradiction of the Gemara itself. Yet even one who learned that kareis can be rectified cannot help being daunted by the need for Yom Kippur and yesurin to clean away such guilt1. Although the Meiri there adds that a complete teshuvah also atones alone, who can say he has done a complete teshuvah?

The Chofetz Chaim, zt”l, brings that the Yesod V’Shoresh Ha’avodah, zt”l, teaches how to wipe away even the kareis-sins.

“It is brought from the Arizal that one who did a sin punishable by kareis should stay awake the entire night and learn Torah, especially those segments where the sin he transgressed is discussed.”

The Yesod V’Shoresh Ha’avodah adds, “This practice is most frequently followed during the nights of Aseres Yemei Teshuvah. The custom is for people to stay on their feet and learn Meseches Kareisos the entire night.”

The Chofetz Chaim adds that one who learns Meseches Kareisos well attains added holiness and purity. Learning this tractate is a segulah to rectify transgressions 2. M

‫ וכן פסק‬,‫ ע”ב‬,‫ דף פ”ה‬,‫ דעת רבי ישמעאל ביומא‬1 ’‫ הל’ ד‬,‫ פ”א‬,‫ בהל’ תשובה‬,‫הרמב”ם‬ ‫ תחילת מסכת כריתות‬,‫ ליקוטי הלכות להח”ח‬2

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24 Aug 2019

‫כ"ג אב תשע"ט‬

‫פרשת עקב‬

Sages through Ages THE

11

Dr Benji Schreiber

Chacham Zvi

TŘEBÍČ, MORAVIA 1656 – LVOV, POLAND 1718 ‫א’ באייר‬ His learning was profound and he was well respected for his clarity and erudition.

While he was in Amsterdam he published his book of teshuvos, Chacham Zvi.

Rav Zvi Hirsch Ashkenazi, known as the Chacham Zvi after his sefer of teshuvos, was born in Moravia, now in the Czech Republic.

In his youth he learnt Torah from his father, Rav Yaakov, and travelled to Alt-Ofen (now Budapest) to learn with his grandfather, Rav Efraim HaCohen, author of Shaar Efraim. From there he went on to Salonica in Greece, where he learnt for two years under Rav Eliyahu Kobo. He then moved to Constantinople where they called him Chacham, giving him the Sefardi title even though he was an Ashkenazi Rov. He returned to Alt-Ofen and married and had a daughter. However in 1686 the Austrians invaded Alt-Ofen and tragically a canon shot killed his wife and daughter. He moved on to Sarajevo, where he took a post as Rav and then in 1689 he went to Berlin, where he married Sarah Rivka, the daughter of Meshulam Zalman Mirels Neumark, the chief rabbi of Altona, Hamburg, and Wandsbeck. These three communities functioned as a single unit, ‫קהילות אה”ו‬, for about 140 years. He spent 18 years in Altona (part of Hamburg), where he set up a Klaus (yeshiva).

When his father-in-law passed away, the community could not decide whether to appoint Rav Ashkenazi or Rav Moshe Rothenberg. They decided to appoint both on six month rotations. However, controversies ensued and in 1709 he stepped down from that role to continue in his Klaus.

One of the controversies involved the kashrus of a chicken found to have no heart!

AMSTERDAM He was appointed as Rov of the Ashkenazi community in Amsterdam with a huge salary of 2,500 Dutch guilden. He was firm and unselfish and showed no interest in money.

Although he was appointed with great warmth, one group was bitterly opposed to him and by 1712 they asked him to resign, which he would not do. Rav Moshe Chagiz was a ‫יח ְד ַר ָבּנָ ן‬ ַ ִ‫ ָשׁל‬who had come from Eretz Yisrael to raise money and lived in the Chacham Zvi’s home. They were both vehemently opposed to a locally appointed Rav, Rav Chayun, who they saw as a follower of Shabbtai Zevi. A huge battle followed with polemical books written by both sides and the rabbonim of Europe involved. Chacham Zvi ruled that Rav Chayun was a heretic and that his Seforim should be burned. The community sided with Rav Chayun and the Portugese community persuaded the authorities to expel the Chacham Zvi and Rav Chagiz.

Following this controversy he had to leave Amsterdam. He sent his family on to Emden, in North West Germany and he came to London to help arbitrate in a British controversy surrounding the Spanish and Portuguese leader Rav David Nieto who was accused of Spinozism. Chacham Zvi exonerated him and praised him (described in Teshuva 18). From London he went to Lvov, then in the Kingdom of Poland, now in the Ukraine, where he was Rov until his death.

HALACHIC RULINGS One of best-known rulings of the Chacham Zvi include his ruling that anyone who is in Eretz Yisroel for yom tov should keep just one day of Yom Tov like Bnei Eretz Yisrael (Teshuva 137). His son, Rav Yaakov Emden famously disagreed with him, and the consensus amongst most poskim is to follow Rav Yaakov Emden rather than his illustrious father in this case.

The Chacham Zvi’s ruling about the chicken without the heart is fundamental for questions of organ transplantation.

Although the gemoro discussed cessation of breathing as a sign of death, Chacham Zvi

argues that really the beating heart is the true sign of life (Teshuva 77).

CHILDREN He had 16 children in all, including a daughter from his first wife who was killed.

His daughter Miriam was the grandmother of the first Chief Rabbi of the British Commonwealth, Rabbi Solomon Heschel.

Many were involved in Rabbinic positions.

The best known was his son, Rav Yaakov Emden. Rav Chaim Halberstam, the Divrei Chaim of Sanz (1793-1876), was a descendent.

Oneg Shabbos would like to thank the Pirchei Agudas Yisroel of America for providing this page +1 (347) 838-0869

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