216. Oneg Shabbos Re'eh

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216

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

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here can be no doubt about it. Jews know food. I am not necessarily referring to cordon bleu haute cuisine, which in any event often poses inexcusable portion-related challenges, but rather the sort of food that graces our Shabbos and Yom Tov tables, contributing significantly to the oneg and/or simcha that we are enjoined to experience. At times, we even elevate our food to heights of religious symbolism.

As our thoughts instinctively turn to Rosh Hashono, with the onset of Chodesh Elul, we have the prototypical set of symbolic foods, the simonim eaten before the leil Yom Tov meal. Prominent amongst these is the fish-head (some people do use a sheep’s head – discreet enquiries before accepting meal invitations are recommended to avoid embarrassment, or worse!). Some versions of the accompanying yehi rotson invocation note the special quality of fish, she’ein ayin hora sholettes bo’hen – the evil eye has no dominion over them. The

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More than meets the fish-eye T 8.21

‫פרשת ראה‬

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Chazan Michael Simon Author of Likutei Mimini Michoel, weekly email on the Parshah and Mo’adim

physiognomy of their eyes yields important spiritual protection.

We need not wait, however, until the upcoming Yom Yov to draw lessons from fish. Our parshah restates the halochos of kosher species, repeating the requirement [Devorim 14:9] that fish have senapir ve’kaskesses – a fin and scales. Harav Yosef Sholom Elyashiv (Divrei Aggodo) derives fundamental life lessons from this seemingly mundane specification.

The Gemoro in Maseches Kiddushin [29a] famously records that a father must teach his son Torah and a trade, amongst other requirements. The Gemoro continues that, according to some, a father’s obligation extends to teaching his son to swim.

Superficially, at least, this seems an odd choice. If the concern is to protect the son from danger, then why limit such instruction to swimming? One could conceive of many other skills that might be useful in an emergency situation.

Sadly, in this day and age, one might consider some form of self-defence training to be of at least equal benefit. If, on the other hand, the focus is on ensuring that the son stays in good physical

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

N OW R E AC H

shape, then again there are many alternative ways in which this might be achieved.

The choice of swimming has a much deeper significance as Rav Elyashiv explains. When a log floats along a stream, we do not describe it as being able to swim; it simply meanders in whichever direction the current takes it. When one describes a person as a swimmer, it clearly conveys the idea that they have the strength to overcome the current and move in whichever direction that they desire. If they simply allow themselves to be tossed along by the waves, then they can easily end up in a dangerous situation.

This, says Rav Elyashiv, is the deeper meaning of the Gemoro.

The imagery of swimming conveys

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how a father must teach his son the skills necessary to withstand the tide of societal pressure, when it would otherwise lead to a wasted and empty life, and to be able to swim strongly towards a life of Torah and mitzvos.

Further, Chazal [Bereishis Rabbo 97:3] compare the Jewish people to fish. As our possuk tells us, kosher fish have both fins and scales. The fins help the fish to choose their direction of travel and to swim against the current, whilst the scales act as a protective coating for their flesh. For a Jew, the Torah is his equivalent of scales, insulating him from unwelcome outside forces of influence and guiding him to use his ‘fins’ – his powers of free choice – in a wise, correct and Torah-true manner. M

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ING

45 0 0 P E O P L E

I N 24 C O U

"When a log floats along a stream, we do not describe it as being able to swim; it simply meanders in whichever direction the current takes it. "

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Oneg Shabbos Issue 216

Rabbi Alex Chapper Rabbi, Borehamwood & Elstree Synagogue

SEE

‫ּוק ָל ָלֽה‬ ְ ‫ְר ֵ֗אה ָאנ ֹכִ ֛י נ ֹתֵ ֥ן לִ פְ נֵי ֶכ ֖ם הַ ּיֹ֑ום ּבְ ָר ָכ ֖ה‬ - See, today I set before you blessing and curse.

Moshe Rabbeinu’s call to the Jewish people to follow the correct path begins with the word ‫ – ְר ֵ֗אה‬see.

This is unusual, since the Jewish emphasis is far more on hearing or talking than it is on seeing.

In our central prayer - the Shema, not only do we stress the importance of hearing but we also cover our eyes to avoid seeing anything that might distract us. And we have many mitzvos that require us to listen – we must hear krias haTorah, Megillah, Shofar.

So why is there a switch of senses here?

In this case, the word ‘see’ is appropriate because the choice between blessing and curse was to be presented to the people in a truly visual way – in one of the most powerful psychodramas in the Torah.

And the Mishnah (Sotah 7:5) describes the scene: When the Jewish people crossed the Jordan and came to Mt. Gerizim and Mt. Eval…six tribes went up Mt. Gerizim and six tribes went up Mt. Eval, and the Cohanim and Levi’im with the Ark stood below in the middle…The Levi’im turned towards Mt. Gerizim and opened with the blessings and the people responded Amen.

Then they turned towards Mt. Eval and opened with the curses and the people responded Amen…And afterwards they brought stones and wrote all the words of the Torah in seventy languages.

Could we imagine a more dramatic scene? Of a people at a moral crossroads faced with a choice between two paths that would affect their common destiny?

But what message does it contain that’s relevant to us over three millennia later?

The Seforno is very clear that this wasn’t a one-off choice - ‫ ְר ֵ֗אה‬- ‘see’ in this context means ‘understand’.

Understand that ‫אנכי נותן לפניכם היום‬ ‫ ברכה וקללה‬- I present you today with the choice of two extremes, opposites.

Every day we have the choice of both before us; all we have to do is make a choice.

The Bechor Shor is even more explicit: This choice is in our hands. ‫הכל בידי שמים‬ - Everything else may be in the hands of Heaven but moral choice is in our hands, the choice of blessing or curse is totally ours.

It’s this message that’s perhaps even more relevant today than it ever has been because we seem to be living in a world that’s lost sight of this truth.

How many people live what we could call a ‘reactive life’?

Reactive people are essentially like characters in a film, playing out the script. They often resemble powerless victims, having their lives run by external factors. They have little control over their emotions. Instead their emotions are dictated by someone or something else; by circumstance and the outside environment.

How many people have allowed their lives to be shaped as a reaction to their parents and upbringing? How many vow never to do the things that they were forced to do as children? How many are determined to raise their own children in the completely opposite way to which they were?

Is that choice or just reaction?

As Holocaust survivor and psychologist Viktor Frankl wrote in Man’s Search for Meaning: ‘Everything can be taken from a man but one thing: the last of the human freedoms - to choose one’s attitude in any given set of circumstances, to choose one’s own way.’

If Viktor managed to choose his response amongst the unimaginable conditions of the Nazi death camps, witnessing endless suffering and losing almost all of his family; surely we can do it in our everyday lives?

Isn’t that what the Torah is trying to show us?

We have a choice. We can be reactive but we can also be proactive. The blessing is we can choose.

Stephen Covey, in his classic all-time bestselling book The Seven Habits of Highly Effective People, wrote: Whether you believe it or not, being proactive is among the most important traits of successful people. It allows anyone, under any circumstance, to choose what kind of life they have or will have in the future. This is a far stretch from reactive people, who are the exact opposite.

Underlying the habit of being proactive is realising we have independent will to choose our own unique response, understanding the choice we have in engineering our life and taking conscious control of our life.

It can be no co-incidence then that in this very same sedrah we’re referred to as the Am Segulah – we’re not just the Chosen People - We are a people chosen to choose! M

31 Aug 2019

‫ל' אב תשע"ט‬

‫פרשת ראה‬

Retaining our Sensitivity In ‫פרשת ראה‬, the Torah tells us of an unfortunate incident where most the inhabitants of a city worship ‫עבודה זרה‬.

In the aftermath of this tragedy, we are commanded to kill every man, woman and child of the city.

Towards the end of the ‫פרשה‬, we find conciliatory words for those who fulfill the difficult ‫ מצוה‬of killing their fellow Jews.

The ‫ פסוק‬says ‫ ונתן לך רחמים ורחמך‬- Hashem tells us that He will grant us mercy, and have mercy on us. What is the meaning of this blessing?

The ‫ אור החיים‬explains why this blessing is so important at this juncture. True, it is a ‫ מצוה‬to wipe out the violators.

However, regardless of the righteousness of the act, killing other humans makes an indelible impression on those who carry out the deed. When one takes another person’s life, his feeling of mercy and sensitivity to the value of life is diminished.

The ‫ אור החיים‬attests to this by citing certain ‫ישמעלים‬ who were the King’s mercenaries and declared that they had developed a strong desire for taking human life. Sadly, their natural inclinations of mercy have been extinguished.

In more recent times, we have seen how those who commit mass murder have eventually been transformed into heartless monsters. The Germans who committed the first acts of genocide gradually lost any vestige of human emotion and feeling for human life. At the conclusion of the war, they had no trouble defending their actions, with no remorse for their atrocities. In fact, I have read that those who prosecuted Nazi war criminals reported that any expressions of contrition by these vile monsters were few and far between.

German Army patrol in Berlin during the Nazi Party purge of the Sturmabteilung leadership. June 30-July 2, 1934.

Everett Historical / Shutterstock.com

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Rabbi Eli Lefkowitz Director of Mesivta Division, Project Witness Project Witness EDUCATE. INSPIRE. TRANSFORM.

As humans, we too must be wary of the effects of the ‫מצות עיר הנדחת‬. To address this concern, Hashem acknowledges the danger in fulfilling this ‫מצוה‬. To offset this deficit, He promises a blessing of mercy, from the One and Only ‫בעל הרחמים‬.

However, just as a negative act can leave an impression, the same is true for a positive act. The ‫ ספר החינוך‬makes this point several times – ‫אדם נמשך אחר‬ ‫ מעשיו‬- a person is drawn after, or better said, shaped, by his actions. This is why the ‫ תורה‬emphasises doing a ‫ מצוה‬which involves a physical act. Whether it’s donning ‫תפילין‬, eating ‫מצה‬ or helping others, we are shaped by such positive acts. Along the path of life, we are presented with endless opportunities to mould ourselves into better people.

By taking advantage of these opportunities, we are ensuring that when we reach the end of the road, we will be better off than when we started. M

and HONOUR LOVE

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Oneg Shabbos Issue 216

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

or LOVE andHONOUR? Rabbi Avrohom Tabor Yeshivas ImreiBina, Author of “100 Amos High”

“My father” said Rav Chaim Shmulevitz zt”l, “always looked to find a quality that his father possessed better than anybody else. For a long time I did not understand why he did so, until finally it clicked.”

The Gemara teaches us that a husband should love his wife as himself and honour her more than himself.

(Yevamos 67a) Yet the Rambam quotes this halachah in the reverse order; ‘Chazal commanded a man to honour his wife more than himself and to love her as himself.’ Rav Shmulevitz explains that the Gemara states first the goal that the Torah desires of a husband, namely that he should reach a stage where he loves his wife as much as he loves himself. However, the Rambam is a law book and is teaching us how one is able to reach such a goal. By honouring his wife more than he honours himself, he will achieve this lofty objective.

How does one honour another person? The Sefer Chareidim (9:35) writes “The main form of honouring parents is in the mind, that one should consider them as great people and respected and honourable personalities.

By doing so, one will also come to honour them in his speech and actions.”

It is possible to really honour someone only if you genuinely perceive them as an important person who is deserving of honour. If you view them such automatically you will treat them

accordingly. Therefore Rav Shmulevitz senior searched to find the quality that made his father stand out as a unique individual and respected him for that quality. Similarly between a husband and wife or two friends or any interpersonal relationship, if you find the other person’s qualities you will see them as someone special and so respect and honour them.

Thinking about the qualities of your spouse or friend generates an appreciation and fondness towards

of other people’s guilt, but those who are upright speak of what is favourable in others.” (Mishlei 14:9) Rabbeinu Yonah (Shaarei Teshuva 3:217) explains the sinner is always on the lookout for failures and bad points in others.

He will focus only on what they did wrong or what they are missing. He compares them to a fly that is always attracted to dirty places. The righteous person, on the other hand, overlooks

...pick one person every day and write down some good quality that you see in him... them. Rav Shalom Shwadron zt’’l gave a mashal of someone choosing a new house. He makes a list of all the benefits that this house has over the other options and when he realises how good the house is he naturally takes a liking to it and feels an attachment towards it. All the more so with a person, the more you realise their qualities and strong points, the more admiration you have of them and the more love you feel towards them.

The Alter from Kelm remarked that his wife possessed 3000 qualities! Rav Pinchos Green shlita explained this does not necessarily mean 3000 character traits, but rather included actions she did based on her qualities of character.

The ability to see the good points in others is in fact the hallmark of a tzaddik. “Fools [wicked people] speak

anything bad and talks only in praise of the good points the person possesses.

He tells the story told of two people walking past a rotting carcass. One of them gasped, “What a terrible smell” to which his wise counterpart responded, “but how beautiful are his shiny white teeth!” The tzaddik is the one who can zone in and talk only in a positive and complimentary manner about others.

It is an idea to pick one person every day and write down some good quality that you see in him. In a short time you will see that there are many special and nice people out there and you will begin to appreciate and love everybody. M To obtain the sefer “100 Amos High” or the series of shiurim based on the sefer please email to taboravrohom@gmail.com

31 Aug 2019

‫ל' אב תשע"ט‬

‫פרשת ראה‬

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Tomorrow is a Day Away...

Don’t Wait ‫ ברכה‬,‫“ראה אנכי נתן לפניכם היום‬ ”.‫( וקללה‬11:26) “See, I present before you today, a blessing and a curse.”

Why does the Torah say, “‫“ – ”היום‬today?”

Doesn’t everyone always have this choice– to choose between serving Hakodosh Boruch Hu and receiving Brocha, and between Chas V’sholom not following the Torah and receiving Klalah?

In Hallel we say, “‫ – ”הים ראה וינוס‬to which Chazal (Sotah 13a) ask, “What did the Sea see? It saw the Aron of Yosef.” We can appreciate how dear Mitzvos were to Moshe Rabbeinu for while all of Klal Yisroel were busy with the spoils of Mitzrayim, Moshe was busy with Mitzvos (he took the Aron of Yosef), as it says (Mishlei 10:8) “‫ – ”חכם לב יקח מצוות‬The wise hearted takes Mitzvos. If the posuk is referring to Moshe Rabbeinu performing the Mitzvah of taking the Aron of Yosef, then why does it use a Loshon Rabbim of, “‫ – ”מצוות‬as if to say Moshe performed more than one Mitzvah here?

The Gemoro in Brochos 5a says that one must always incite his Yetzer Tov against his Yetzer Hara, as it says (Tehillim 4:5) “‫“ – ”רגזו ואל תחטאו‬Tremble (incite) and do not sin.” If that works and one does not sin, good. If it does not work to keep him from sinning, then he should remember the day of death, for this is certain to conquer the Yetzer Hara. This also assists one to fulfil the entire Torah. This was what Moshe had in mind when he took the bones of Yosef with him. Moshe feared that perhaps Klal Yisroel would have great difficulty with the challenge of wealth, being that they were just zoche to obtain much gold and silver, both from Mitzrayim and the Yam. Moshe took the Aron of Yosef with him, in the midst of Klal Yisroel for all of Klal Yisroel to see, to remind them of the end of days of a person – the day of death.

Who was greater than Yosef, who ruled over the land of Mitzrayim, and had much wealth and prestige, yet his day had come and he was no longer alive. What he had in this world was all worthless, all of his physical possessions. The only thing he had was the Torah and Mitzvos that he performed in this world. By Moshe Rabbeinu doing this, he was mezakeh all of Klal Yisroel, he inspired them to do Teshuva and to stay on the path of the Avodas Hashem, by their having the constant reminder of the day of death. Moshe is accredited with many Mitzvos, for

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he was the one who ensured that Klal Yisroel would stay on the proper path of Avodas Hashem, and perform many Mitzvos. It was in the zechus of Yosef, as he was a reminder to Klal Yisroel that they must have Emunah in Hakodosh Boruch Hu and always follow in His ways, that the Yam split. (‫לפלגות‬ ‫ )ראובן‬

We must look at today, and only today.

One never knows when is his last day on this world. Chazal tell us that in order to defeat the Yetzer Hara, one should look at the day of death. No matter how much time one lives on this world, it is limited. One must seize the day, and the way to do so is by seeing only today.

Don’t push off good actions which one can do today for another day. Today is the day that makes a difference. We are quickly approaching the Yomim Nora’im, and we need to know how we can obtain a favourable judgment.

The Torah tells us how – “‫ – ”היום‬look at today as your last – know that when you are in the ground you can no longer grow in ruchniyus. It is your choice – take the Brocha that Hakodosh Boruch Hu so desires to give to you, or Chas V’sholom don’t follow in His ways, and receive klalah.

May we be Zoche to take this lesson to heart, and make the best out of every, “today.” M

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Oneg Shabbos Issue 216

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E H T F O T R E PA

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N O I T U L O S Rabbi Yitzchok Sandler

I

n this week’s parsha, the Torah makes the bold statement: “See (Re’eh – singular), I place before you (plural) this day, blessing and curse. The blessing, when you will listen to the commands of Hashem your G-d which I command you today; and the curse, if you will not listen to the commands of Hashem your G-d, and you turn away from the path which I command you today, to go after other gods which you have not known.” (11:26-28).

Whilst the word “Re’eh,” meaning “See”, is given in the singular, all other verbs in the sentence are in the plural – clearly ungrammatical. Who is the Al-mighty speaking to, individuals or the nation??

In essence the message is clearly to the nation – after all, the message is, in the main, in the plural. And, it is significant that that this national message is dealing with reward and punishment – it is in fact a fundamental Jewish idea that reward and punishment does not come to an individual in this world, that is, don’t expect to get rich because you are a good person, nor expect to be punished because you do things wrong. If there were such causality to our actions it would undermine free will – we would all run to be righteous, if in so doing our bank accounts rocketed!

But, if individuals do not experience causality, the nation certainly does! As we see in the parsha, there is reward and punishment for national actions – and that means that it is imperative to see national tragedy as a wake-up call for

everyone, or national triumph as a source of joy – all these events that occur to the nation are meant to be read as a yardstick by which to measure the nation’s closeness to Hashem.

The problem is – and this is the real point – that it is still individuals that make up the nation. When we see tragedy, we ought to take it personally. The problem is that it is all too convenient to hide in the crowd behind the cloak of anonymity, and only see the good that we do, blame the tragedy that occurs on others who are not so good… The reality is though that a tragedy to the nation is a message to everyone – “See” says the Torah – speaking to every individual – each one of us must be aware of the blessings and curses, we are each responsible for where the nation is at.

We also know this intuitively – you hear of national tragedy and immediately feel a pang of guilt – but then rationally you push it away – ‘After all, it wasn’t my fault, I could not have done anything to prevent it!”. The fact is though, that on some level, we are responsible, that pang of guilt is the soul realisation of the truth that the Torah is trying to teach, and one should not simply ignore the tragedy, not allow it to slip by without leaving a message – every Jew stands side by side with every other, and if we go down, we all go down…

That means that where we see problems in the Jewish nation – assimilation, lack of values, families falling apart – we must see every Jew as an extension of ourselves, feel their pain, and do whatever we can to make a difference. If you aren’t part of the solution you are part of the problem. M

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31 Aug 2019

‫ל' אב תשע"ט‬

‫פרשת ראה‬

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Positive First “But this shall you not eat from among those that bring up their cud or have completely separated split hooves: the camel, the hare, and the hyrax, for they bring up their cud, but their hooves are not split — they are unclean to you; and the pig, for it has a split hoof, but not the cud — it is unclean to you” (14:7-8)

the non-existent signs are the only ones we really need in order to label these animals non-kosher?

Rabbi Yissocher Frand Rosh Yeshiva, Ner Yisrael Baltimore

T

he Torah’s listing of kosher and non-kosher animals, which seems somewhat technical, contains many lessons beyond the mere details of what we may and may not eat.

Rav Noach Weinberg zt’’l, Rosh Yeshivah of Aish HaTorah, who was directly responsible for bringing tens of thousands back to Yiddishkeit and an exponentially larger number through his students, would point out (based on a Gemara in Chullin 60b) that there is evidence that an all-knowing G-d wrote the Torah from the verses listing the animals that chew their cud but do not have split hooves, and the animal that has split hooves and does not chew its cud. Would a human put his credibility on the line by predicting that at no point in the future would a single animal that is not on that list be found somewhere in the world?

And indeed, some three millennia after the Torah was given, and with all the searching science has done for unknown species, not a single such animal has been found!

Aside from strengthening our faith, however, these verses also teach us a lesson in how to view, and relate to, other people.

The point of the verses listing the animals that have only one kosher sign is to teach us that they are not kosher.

"This Midrash is teaching us that even when we have to deliver a negative message to others we should always find a way to point out their positive attributes or qualities first."

It would seem appropriate, then, to list the sign that causes them to be nonkosher first. Yet we see that the Torah lists them as the camel, the rabbit, and the hyrax, which chew their cud but do not have split hooves, and the pig, which has split hooves, but does not chew its cud.

Why does the Torah list the kosher signs of these animals first if

A Midrash explains that the Torah is trying to teach us that even when something is not kosher, we should find a way to mention something praiseworthy about it first. Even something as treif as chazir deserves to have its positive trait pointed out.

If the Torah does so for non-kosher animals, how much more do we have to learn to have this consideration with regard to people?

Bosses, employees, children, students, co-workers, and neighbours will invariably have some negative traits. It might be our job, from time to time, to deliver a negative message.

This Midrash is teaching us that even when we have to deliver a negative message to others — to tell them that they are “non-kosher” in some way — we should always find a way to point out their positive attributes or qualities first. M

COMING SOON!

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

Oneg Shabbos Issue 216

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

Rabbi Meir Orlian Halachah Writer, BHI

EVERYTHING IN PROPORTION The fine was if we didn’t deliver on time, and we did supply most of the gates.”

“You breached the contract,” replied Avraham. “You were required to provide all 500 gates on time. If even a single one was not delivered, you owe us the penalty.

“That’s not logical,” replied Motty. “Why should we pay a hefty penalty for delay of a single unit?!”

“If you’re not willing to pay the full penalty, I have no choice but to sue you,” said Avraham.

“I emphasized from the outset that time was of the essence.”

Avraham sued Motty before Rabbi Dayan’s beis din.

“Motty committed to a $50,000 fine if he did not deliver on time,” summarized Avraham. “He provided only 60 percent of the units on time. Does he have to pay the penalty?”

Avraham needed 500 iron gates manufactured for a building project. He contracted with Motty’s Metalworks.

“It is important that we receive the gates on time,” said Avraham. “Are you sure that you will be able to deliver that quantity in time? I know it’s tight.”

“Certainly. We take pride in our promptness,” replied Motty.

“Our record shows that we manufacture on time.”

“If we do not receive the gates on time, it will cause us significant loss,” Avraham explained. “We need a commitment for timely delivery.”

“We guarantee you timely delivery,” assured Motty. “We are even willing to back it up.”

“The contract stipulates that if you do not provide the gates on time,” said Avraham, “there will be a $50,000 penalty.”

“I’m willing to commit to that,” replied Motty. “We will have the gates ready on time!”

Avraham and Motty signed the contract. “To avoid any questions of asmachta (insincere commitment),” said Avraham, “I want the contract and penalty clause confirmed before a beis din with a kinyan” (C.M. 207:15).

“That’s fine with me,” replied Motty.

The production proved more difficult than expected, especially due to the large quantity. By the specified delivery date, Motty’s Metalworks produced and delivered only 60 percent of the gates.

“You didn’t fulfil the contract,” Avraham complained. “You are liable for the $50,000 penalty.”

“We delivered most of the gates,” replied Motty. “The remainder are almost ready.

“The Gemara (B.M. 104b) addresses the case of a sharecropper who committed to paying the land owner a very large sum if he left the field fallow,” replied Rabbi Dayan. “He left a third of the field fallow. The Gemara states that he would be liable for a third of the sum were it not for the exemption of asmachta.

“Taz (C.M. 73:8; Y.D. 238:11) derives from this that when the penalty clause is valid, one is liable proportionally to his breach of contract,” continued Rabbi Dayan. “A borrower promised to pay by a certain date and pledged a sum to charity if he didn’t pay, but paid only half the debt. Taz ruled that he is liable for half the pledge, proportional to what he didn’t pay.”

“This seems relevant to us,” said Motty.

“Indeed. A person contracted to supply a quantity of produce by a certain date, and if not, to pay a penalty,” replied Rabbi Dayan. “He supplied only part, and Divrei Geonim (86:9) ruled that he must pay the penalty proportionally.

“Similarly, someone promised his friend a certain sum if he succeeded in collecting a debt. The friend succeeded partially, and Rav Pe’alim (C.M. 2:11) ruled that he is entitled to a proportional amount of the reward.”

“So how much must Motty pay?” asked Avraham.

“Motty must pay $20,000 of the penalty, proportionate to the 40 percent of units not delivered on time,” answered Rabbi Dayan. “Nonetheless, Taz, Divrei Geonim and Rav Pe’alim all conclude that if the penalty clause is so formulated that it is imposed for any breach of contract or requires full performance, the fine would apply completely, not only proportionately”. (Pischei Choshen, Halva’ah 2:[13]). M

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

31 Aug 2019

‫ל' אב תשע"ט‬

‫פרשת ראה‬

MIDDOS ‫דרגה יתירה‬ Rabbi Zalman Guttman Ramat Shlomo

‫ראה אנכי נתן לפניכם‬ ‫היום ברכה וקללה‬ )‫כ’’ו‬:‫(דברים י’’א‬

Moshe Rabbeinu addresses the entire Klal Yisroel as a whole during his final “37day Mussar Shmuess” before his death.

However, he begins the message of free choice with the word “‫ ”ראה‬- “See” - in a singular form.

The reason, Chazal tell us, is that Moshe is speaking to every individual to choose life by seeing situations positively.

If something can be viewed in more than one way, then make sure to view it the right way, the positive way. In actuality, we cannot choose our life experiences; we don’t even know what will be in 5 minutes from now!

The only thing we can choose is how we will react to each specific situation, and of course that depends on how we view it.

R’ Zelig Pliskin shlit’a explains that this concept is the key to happiness in life. Every single thing that happens to a person is a fact. Nothing is intrinsically great or terrible.

It depends how we look at it. You are the one who decides if this fact is positive, negative or neutral! If you decide that something is terrible, i.e. the car breaks down (now I’m stuck, and it will cost me a fortune to fix!), then you will be miserable! But if you decide that everything is terrific, i.e. the car breaks down (now I’ll finally get some exercise!), then you will be happy. And only by being happy are you truly alive!

This is why Moshe tells his beloved nation: “Look and see the good. Each one of you individually - can choose life, not by choosing the circumstances in life, but by choosing how you will react to those circumstances.”

Remember, a person’s ALTITUDE in life depends on their ATTITUDE in life!! M

9

AHAVAS YISROEL

FOOD FOR RK PA S O T T H G U THO ION CONVERSAT NOT HIS BROTHER Chaim grew up in a tiny bungalow in Netanya. His father, who worked as a cashier and floor-sweeper in a small grocery store, barely made enough to keep a roof over his family’s head.

At 17 Chaim left home, went to work, and eventually saved enough to buy a ticket to America. There the hard-working young man began to find opportunities. By the time he was 23, he owned his own small business. By his 30th birthday he was living in a beautiful house set back on a sprawling green lawn. Every month, he sent his father $200 and a letter. However, he tried to put his old life behind him.

Meanwhile, Chaim’s younger brother Rafi was still stuck in the old neighborhood. “Go find Chaim,” urged his father. “I’m sure he’ll take you in and get you set up in business.”

Rafi began saving money for his trip. He even began holding out his hand for donations. After more than a year of scrimping, he bought an airline ticket to America. Relying on the generosity of Jews he met in New York, he finally located Chaim in an exclusive neighborhood on Long Island. Filled with anticipation, he made his way up the grand walkway to the heavy, carved front doors. He rang the bell and waited. A maid opened the door to find a shabbily-dressed Jew with a thick accent, asking for Chaim.

“I’m sorry. He sees charity cases only between 9 and 11 in the evening,” the maid explained.

Rafi smiled. “Tell him please that his brother Rafi is here.” The maid looked skeptically at the man at the door, but turned to do his bidding. A few long moments later, she came back and stared sternly into the face of the apparent impostor.

“He says he has no brother,” the maid stated as she shut the door in Rafi’s face.

Rafi gathered himself up and, realizing that he had nowhere to turn, found his way back to Israel, where he managed to pull together a modest livelihood for himself.

It wasn’t long before Chaim received word from Rafi that their father was ill. “If you want to see him while he is still in this world, come soon,” he wrote.

Suddenly, Chaim was filled with longing for his father. He put aside his affairs and booked the next flight to Israel. He took a cab from the airport straight to Netanya and was soon looking incredulously at the hovel that had once been his home. He knocked on the door and waited. Someone was coming, progressing along in a slow shuffle.

At last the door opened and there stood his father, weathered, wilted, and gray.

“Abba!” Chaim said, choked with emotion. “It’s me, your son. I’m here.” The father looked coldly into Chaim’s face. “I have a son named Rafi,” he said. “If he has no brother, then you cannot be my son.”

TALK ABOUT IT

What does this moshol teach us about our relationship to our fellow Jews and to Hashem?

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

10

Oneg Shabbos Issue 216

126 X DAYS

CO U

‫נ“ב‬ ‘‫כריתות י‬ ‫בכורות‬

E TH

Daf Yomi WEEKLY

DOWN TO NT

Siyum Hashas

Distinctive Insight

SANCTIFICATION FOR AN ITEM WORTH LESS THAN A PERUTA ‫אלא דלאו אורח ארעא לאיתויי פחות מפרוטה למקום‬ The Beraisa noted that the one-tenth of an eipha of flour which is brought as an offering by an indigent had the value of a peruta. Rava explains that this is calculated based upon the given values of an offering of a woman who gave birth. If she is financially capable, she brings a sheep worth a sela, while a woman who is less financially capable brings a single bird for her offering.

The value of a bird is an eighth of a dinar. There are four dinarim in a sela, so we see that the discount for a poorer person is one-thirty-second of the price of an offering of a financially capable person. This leads us to conclude that the discount for an indigent person is, again, one thirty-second of an eighth of a dinar.

The Gemara notes that according to the calculation of Rava, it would come out that the offering of an indigent person would actually be three-fourths of a peruta. A poor man’s offering is twenty-four perutos, and one part of thirty-two of this is a fraction of a peruta. Why, then, did the Beraisa report that an indigent brings an offering of a peruta, but not less?

The Gemara answers that although the numbers result in this offering being less than a peruta, it is still not appropriate to bring an offering which is less than a peruta.

The Gemara says that bringing an offering whose value is less than a peruta is not respectable. Yet, this suggests that although the bringing of an item of such value is inappropriate, in theory it is possible for sanctification to be declared upon an item even if it is valued at less than a peruta. This issue seems to be a dispute between Rishonim. In Gittin (12b), the Gemara discusses a case where an owner of a servant declares the work that his servant does to be sanctified. The Gemara suggests that for the servant to benefit from his work, he should do less than a peruta-worth of work at a time. In this manner, the sanctification declared by his owner will not apply. Rashi explains that this works because hekdesh cannot apply to anything that is valued at less than a peruta.

Tosafos writes that sanctification can indeed apply to an item whose value is less than a peruta, but the intent of the master who sanctified the work of his servant was that it should apply to only a full peruta at a time. The Achronim note that our sugya presents a challenge to Rashi’s view, because we see that hekdesh can apply to less than a peruta.

Or Sameiach (to Hilchos Arachin v’Charamim 6:19) explains that sanctification of an item for its value )‫(קדושת דמים‬ does not apply to something valued below a peruta, as we find regarding the work of a servant. Our Gemara is referring to sanctification of flour for a minchah, which is sanctification of the object itself )‫)קדושת הגוף‬, which even Rashi would say applies to less than a peruta-worth of flour. M

Stories from the Daf THE DOVES "...‫"פרידה אחת ועוף תחת כבש‬ On today’s daf we find that, for certain sacrifices, one who is poor can use a bird instead of an animal.

The birds permitted for use are either a pigeon or a dove.

In Bava Kama, Rabbi Avahu learns a lesson from this. “One should be among those whom others pursue rather than among those who pursue others. We learn this from the birds used when bringing a sacrifice: pigeons or doves. There are no birds which are more pursued than these.”

The Ramban explains why specifically these birds are used. “There are no birds more readily available than pigeons or doves. As our sages say regarding the animals used for sacrifices, he brings a sheep or a goat since no other animals are more readily available. This is so that a person should not have to hunt to bring a sacrifice. Hashem wanted us to use big pigeons since they never take another mate. Similarly, Yisrael is Hashem’s nation and will never leave Him for anything. Doves will take new mates however. That is why we find that only small yonim are qualified to be used as a sacrifice.

“Our sages tell us that if a person takes eggs or chicks out of the nest, most birds will never take them back. The yonah is an exception to this rule—it will never abandon its eggs or offspring. This symbolizes, that we will never leave Hashem no matter what duress we may have to endure.

As the Midrash writes, Jews would say, ‘Either let me live as a Jew, or execute me!’”1

‫י”ד‬:’‫ א‬,‫ ויקרא‬,‫ רמב”ן עה”ת‬1

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31 Aug 2019

‫ל' אב תשע"ט‬

‫פרשת ראה‬

11

Sages through Ages

Dr Benji Schreiber

THE

Rav Yonasan Eibeshitz Cracow, Poland 1690 – Altona, Holstein, Denmark-Norway 1764 21st Ellul

Biography Reb Yonasan Eibeshitz was born in Cracow. His father, Rav Nosson Nota, was Rov in Eibeshitz and died when Reb Yonasan was 15. He was famous as a child prodigy. He learnt in Prossnitz and then in Holleschau. He married Elkele Spira, daughter of Rabbi Isaac Spira, and they lived in Hamburg for two years with Mordecai ha-Kohen, Elkele’s maternal grandfather. He settled in Prague in 1710 and became rosh yeshiva. The Christians allowed him to reprint the Talmud, omitting any criticism of Christianity and not using the word ‘Talmud’. He published some volumes including ‘Hilchos Brachos’.

After the French conquered Prague he became Rov of Metz in Northeast France in 1741. In 1750, he was elected rabbi of the Three Communities: Altona, Hamburg, and Wandsbek.

Stories Stories relate his great genius and quick wit. Here’s an example: Young Yonason was given a few pennies by his father to buy himself a treat on the way home from cheder. As Reb Yonason was walking, the evil non-Jew Ivan walked over to him and slapped him across the face. Surprisingly Reb Yonasan took the coins from his pocket and presented them to Ivan. The surprised Ivan immediately asked “is this in return for the slap?!” and he burst out laughing. Without blinking Reb Yonason

replied “why yes of course! Don’t you know that today is a Jewish holiday which requires us to reward every gentile who harms us with all of our money?!” Evan just couldn’t believe his ears… this is his lucky day! Quickly he strode over to the famous Jewish rich man and with all due respect handed him a ringing slap. But instead of money the rich person sounded the alarm and Ivan was presented with the beating of his life!

Shabbetai Zvi controversy Shabbatai Zvi (1626-1676) was a Sefardi Jew who lived in Turkey and claimed to be Mashiach. He was put into prison and eventually converted to Islam rather than being put to death. Rav Yaakov Emden (1697-1776) – son of Rav Zvi Ashkenazi, the Chacham Zvi - lived in Altona (now Germany) and worked as a printer of seforim.

In his Megilat Sefer he publicly accused Rav Yonasan Eibeshitz of being a secret follower of the deceased Shabbatai Zvi, citing amulets that Rav Yonasan Eibeshitz had written. In 1752 the battle raged and the Gedolim of the generation all got involved. The Nodah BeYehuda, Rav Yechezkel Landau (1713-1797) tried to mediate between the two. The Vilna Gaon (1720-1797) sent his blessings to Rav Yonasan Eibeshitz, and thus attracted sharp criticism from Rav Yaakov Emden.

Rav Yaakov Yehoshua Falk, the Pnei Yehoshua (1680-1756) was opposed to Rav Yonasan Eibeshitz and as a result eventually was forced to leave Frankfurt.

Most of the community sided with Rav Yonasan Eibeshitz and even forbade people from attending the shul of Rav Yaakov Emden and he was ordered to leave Altona. However, the court of Frederick V of Denmark sided with Rav Yaakov Emden, allowing him to return and fining the council of the three

communities one hundred thalers (from which ‘dollars’ get their name).

Rav Yonasan Eibeshitz’s younger son, Wolf Jonas Eybeschutz, did declare himself a Shabbatean prophet! However, there is a tradition from the Chasam Sofer (1762-1839) that Wolf did Teshuva later in his life following a dream in which his father appeared to him.

Writings Rav Yonasan Eibeshitz wrote 98 sefarim, many of which have not been published.

Published works include thirty seforim on halacha, including ‫ כרתי ופלתי‬on Shulchan Aruch (the only one published in his lifetime), seforim on Mishne Torah, Shem Olam on Kabbalah and Luchos Edus in which he describes the whole Shabbetai Zvi affair. In his commentary on Bereishis he has a long technical description of Migdal Bavel as an attempt to get above the clouds and fly to the moon! M

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